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The Builder Magazine 

April 1919 - Volume V - Number 4 

REPORT OF THE MASONIC OVERSEAS MISSION 

BY Bro. TOWNSEND SCUDDER. P.G.M.. NEW YORK 
PART II 

STATE DEPARTMENT'S REFUSAL TO ISSUE PASSPORTS 

BROTHER Knight and the Chairman of your Mission have received from the State 
Department no notification of any action whatever on their applications for passports. 

Brothers Prime, Thorne, and Treder, on the contrary, received the following: 

"Department of State, Washington, 

"July 2, 1918. 

"Mr. William C. Prime, 

"63 Hawthorne Avenue, Yonkers, New York. 

"Sir: 


"Referring to your recent application for a passport to enable you to go to France, 
England, Italy, and Switzerland on a 'Mission to Freemasons in the United States 
Forces Overseas,' you are informed that the Department, in accordance with an 



agreement with the War Department, does not grant passports enabling persons to go to 
France for work among the American troops unless such persons are going thither 
under the auspices of a recognized relief or hospital organization doing work in that 
country. For this reason, the Department must decline to grant you a passport. 


"Returning the fee of one dollar which accompanied your application, I am, Sir, 


"Your obedient servant, 


"For the Secretary of State: 

"Alvey A. Adee, 

"Second Assistant Secretary." 

Brother Prime replied as follows: 

"July 12, 1918. 

"Hon. Alvey A. Adee, 

"Second Assistant Secretary of State, 
"Washington, D. C. 


"Dear Sir: 



"I duly received your letter of the 2nd instant, which has followed me to Massachusetts 
and back. 


"May I venture to call your attention to the fact that the Mission, in connection with the 
journey of which to France application for a passport was for me made, was appointed 
by the Grand Master of Masons in the State of New York, whose original letter 
appointing Hon. Townsend Scudder, Erastus C. Knight, Oscar F. R. Treder, Rougier 
Thome, and William C. Prime and requesting passports in their behalf was lodged by 
Judge Scudder with the State Department on May 19, 1918, and attached to his 
application for passport. When I applied for a passport at the New York Bureau, a 
memorandum was furnished the clerk in charge, referring to those papers attached to 
Judge Scudder's application. 


"I understand that the determination upon the applications of all five for passports has 
been held in abeyance by both the State and War Departments until Mr. Fosdick's 
return and if there is any oversight in my case, suggest and request that it be considered 
in connection with the others in due course on Mr. Fosdick's return to Washington. 


"Mr. McBride and Mr. Keppel, I think, are fully familiar with this situation. 


"Respectfully, 


"William C. Prime." 


"Department of State, Washington, 
"July 2, 1918. 

"Mr. Rougier Thorne, 



"Glen Cove, 

"Nassau County, New York. 


"Sir: 


"Referring to your recent application for a passport to enable you to go to France, 
England, Italy and Switzerland on a 'Mission to Freemasons in the United States Forces 
Overseas,' you are informed that the Department, in accordance with an agreement with 
the War Department, does not grant passports enabling persons to go to France for work 
among the American troops unless such persons are going thither under the auspices of 
a recognized relief or hospital organization doing work in that country. For this reason, 
the Department must decline to grant you a passport. 


"Returning the fee of one dollar which accompanied your application, I am, Sir, 


"Your obedient servant, 


"For the Secretary of State: 


"Alvey A. Adee, 

"Second Assistant Secretary." 


Brother Thome wrote to me enclosing the foregoing letter, as follows: 


"Glen Cove, L.I., N.Y. 



"July 8, 1918. 


"Dear Judge: 


"I enclose a letter, dated July 2nd, signed by Alvey A. Adee, Second Assistant 
Secretary of State, which advises me that the Department must decline to grant me a 
passport as a member of the Mission to Free Masons in the United States forces 
overseas. 


"Fraternally, 


"Hon. Townsend Scudder, 
Rougier Thome. 

"Glen Head, L. I." 


I replied to Brother Thorne as follows: 


"July 9, 1918. 


"Rougier Thorne, Esq., 
"Glen Cove, L. I. 


"My dear Brother Thome: 



"I have your favor of July the 8th with enclosure. I believe a mistake has been made. I 
am now in negotiations with the War Department and State Department. 


"I have a letter dated July the 2nd from the acting chairman of the Commission on 
Training Camp Activities which clearly indicates to my mind that this matter is not 
closed, but is still open. I also have a letter from Mr. F. P. Keppel, Third Assistant 
Secretary of War, in which he tells me that Mr. Baker, the Secretary of War, feels with 
regard to our matter that as Mr. Fosdick is now in France, it would be better for us to 
await his return before a definite decision is made; and in another letter Mr. Keppel tells 
me that Mr. Fosdick has cabled recommending that the matter of our visit be held up 
pending his return, and still another letter in answer to one of mine suggesting that I 
have an opportunity of meeting Mr. Fosdick upon his return to discuss the Masonic 
War Relief work overseas with him, Mr. Keppel and Mr. McBride, in which he tells me 
that the date of Mr. Fosdick's return is uncertain, and this is followed by a letter from 
Mr. McBride, dated July the 2nd, in which he suggests deferring our meeting until Mr. 
Fosdick's return which he says will probably be in the course of a week or ten days. 


"In light of these facts I deem it wise to say nothing of the receipt of your letter from 
Mr. Adee and of its contents lest the situation be complicated through what I am 
convinced is a mistake, due to lack of co-ordination between the Departments in 
Washington. 


"It was distinctly agreed that the applications for passports of the members of the 
Masonic Mission were to be put to one side, and acted upon altogether, when the 
difficulty which has now so unexpectedly arisen, should have been overcome, as, of 
course, it must and will be. 


"I have not received a notice similar to the one which you sent me and this confirms me 
in my belief that a mistake has been made. 



"Sincerely. Townsend Scudder." 


"Department of State, Washington, 
"July 2, 1918. 

"Mr. Oscar F. R. Treder, 


"Garden City, Nassau Co., New York. 


"Sir: 


"Referring to your recent application for a passport to enable you to go to France, 
England, Italy and Switzerland on a 'Mission to Freemasons in the United States Forces 
Overseas,' you are informed that the Department, in accordance with an agreement with 
the War Department, does not grant passports enabling persons to go to France for work 
among the American troops unless such persons are going thither under the auspices of 
a recognized relief or hospital organization doing work in that country. For this reason, 
the Department must decline to grant you a passport. 


"Returning the fee of one dollar which accompanied your application, I am, Sir, 


"Your obedient servant, 

"For the Secretary of State: 
"Alvey A. Adee, 

"Second Assistant Secretary." 



"CATHEDRAL OF THE INCARNATION 


"Diocese of Long Island 
"Garden City, N. Y. 

"July 8, 1918. "Dear Judge Scudder: 

"I enclose a copy of a letter received by me on Saturday morning. I tried to reach you 
by telephone to apprise you of the fact as soon as possible but was unable to do so. 

"I presume, however, that you received a similar letter. 

"I await further developments with great interest. With kind regards, and thanking you 
for your good letter anent my appointment as Grand Chaplain, 

"Yours very sincerely, 

"Oscar F. R. Treder. 

"The Honorable Townsend Scudder, 

"112 Willow Street, Brooklyn, New York." 

"Rev. Oscar F. R. Treder, 

July 15, 1918. 

"Garden City, L. I. 



"Dear Rrather Trellor 


"Let me thank you for yours of July the 8th. The notice which you received was, in my 
judgment, not final but due to a mistake and, of course, we are not discussing the matter 
as yet. Sincerely, 


"Glen Head, L. I. 
Townsend Scudder." 


The receipt of these letters of the State Department to Brothers Prime, Thome, and 
Treder came as a distinct shock to us, partly because I had received no similar 
notification of rejection of my application, but more because I had been led to believe, 
as the correspondence hereinbefore set forth shows, that the matter would be held in 
abeyance until the return of Mr. Fosdick. 


Either there was bad faith on the part of some one in government employ with whom 
we had had dealings, or a woeful lack of co-ordination between Departments. 


When I had my interview in Washington with Mr Welch of the passport bureau, I left 
with him my own and Brother Knight's applications with the credentials of the entire 
Mission attached thereto; this was done by direction of Mr. Welch, who said that when 
the applications of the three other members of the Mission reached his bureau from the 
New York office, where they had been filed, they would be attached to the two others 
and all five acted upon as a unit. 


I was unwilling to accept this action of the State Department as final, and wrote to Mr. 
McBride a letter of inquiry about Mr. Fosdick's return as follows: 



"July 19, 1918. 

"M. L. McBride, Esq., 


"War Department, Commission on Training Camp "Activities, 
"Washington, D. C. 


"My dear Mr. McBride: 


"If I have not already written to you to that effect, may I request you to advise me, 
address Glen Head, Long Island, N. Y., as soon as Mr. Fosdick has returned as I am 
anxious to see him and go over the Masonic situation with a view to a conclusive 
decision at the earliest date possible. 


“Thanking you for your courtesy in the matter, I am, 
"Sincerely yours, 


"Townsend Scudder. 
"Glen Head, L. I.,N. Y." 


To this I received the following reply, dated July 22, 1918, and the next day, July 23rd, 
I was at Mr. Fosdick's office in Washington: 


"WAR DEPARTMENT 



"Commission on Training Camp Activities 
"Washington 


"July 22, 1918. 

"Honorable Townsend Scudder, 
"Glen Head, Long Island. 


"My dear Judge Scudder: 


"In answer to your letter of the 19th, Mr. Fosdick landed in New York yesterday, and 
will be in Washington late today, so that you can arrange to see him by appointment 
any time now. I am sure he will be happy to confer with you relative to your interest in 
matters overseas. 


"With kind regards, cordially yours, 
"Malcolm L. McBride, 

Acting Chairman." 

"McB :RB 


SURPRISING INTERVIEWS WITH MR. FOSDICK 


I went to Washington, remained there for four days, and had several interviews with 
Mr. Fosdick. I shall not attempt to separate these several conversations, but treat them 
as a unit, except that the last interview at this time was on the train between Washington 
and New York. 



After a short preliminary conversation, I asked him what the difficulty was which 
seemed to stand in the Masonic Mission's way. He replied that since his advent in 
France, his viewpoint had changed, and that he had grave doubts now whether the 
fraternity could carry out its project of independent service abroad. He then went on to 
state his reasons. 


One was that the furnishing of transportation facilities was a source of embarrassment 
to the military authorities, particularly in the crowded areas near the front; another, that 
it was unwise, from the military standpoint, that there should be any more civilians in 
these areas because of the danger of military secrets leaking out; still another, that there 
existed jealousies and rivalries among the various civilian organizations abroad, and 
that to add to the number of non-military bodies would simply increase the general 
confusion. He also pointed out that the question of the transportation of our equipment 
and supplies would be very difficult, if not impossible, of independent arrangement, 
having perhaps forgotten his previous statement to me that, as far as our literature was 
concerned, it could doubtless be forwarded to us in Europe by the Librarian of 
Congress, and my previous statement that we would not engage in canteen work. 


As to his first objection, that of transportation to, and in, the crowded areas behind the 
front, I pointed out that the government having excluded us from the camps, the 
cantonments, and the fronts, all our negotiations had been based upon our proposal to 
confine our activities to the so-called leaveareas, and therefore this question of 
transportation, as put forward by him, did not seem pertinent. Furthermore, in view of 
our contemplating sending not over fifty (50) men abroad, it could hardly be urged that 
this small number could strain transportation facilities anywhere. 


The reasons I had in mind the number of fifty men as a maximum, which I gave to him, 
were that fifty would enable every Masonic Jurisdiction in the United States to have 
one of its members engaged in this work. I told him, however, that I really believed that 
about twenty- five would more likely be the number because many of the jurisdictions 
would join in being represented by the same man. If this number of fifty seemed to him 
too great, I would willingly stipulate that the maximum should be twenty-five. "Would 
the contemplated fifty," I asked, "be the final straw to break the camel's back?" 



As to the betrayal of military secrets, I said that it was inconceivable that the great 
Masonic maternity could not furnish fifty men whose loyalty and discretion would be 
above suspicion. These men would be volunteers, carefully selected, whose whole 
record would be subjected to the closest scrutiny, and if the government had an 
objection to any of them, others would be substituted. The Y.M.C.A. and Knights of 
Columbus were advertising in the newspapers for paid secretaries. If the government 
could accept, as it did, men so secured, how much more could it safely accept, from our 
fraternity, picked men, volunteers, whose sole desire and ambition it was, temporarily 
giving up their own important affairs, to render service for service's sake. Mr. Fosdick 
responded by saying that the French government held General Pershing responsible for 
all civilians entering France from the United States and that the General objected to the 
entry of more because of lack of proper means for their investigation by him. Mr. 
Fosdick further asked how, if our number were limited to twenty- five, we could expect 
to render effective service. I responded that I thought General Pershing's objection to 
the necessity for his investigation of civilians was well founded, and that civilians 
should be, and could far better be, investigated before leaving American shores. 
Furthermore, as to the possible limitation of our Masonic personnel to twenty- five, I 
explained that our Masonic secretaries, being all executive men, would be the directing 
heads, each in a separate leavearea, the number of which, as I understood from Mr. 
Fosdick, and as I told him I did, would be about fifteen, leaving the so-called menial 
work to be performed by hired help, of which, we were informed, we could secure all 
we would need from among partially disabled French soldiers and aged men and 
women still capable of some service. This, in itself, would be a benefit to the French 
and to us. I further explained that such was the nature of our institution that the social 
and entertainment features of our activities would largely be in the hands of Masons on 
leave from the army and navy, acting as quasi hosts to any man in uniform seeking our 
hospitality. 


As explained to us in letters from Masons serving overseas urging the establishment by 
us of recreation centers, there was a constant stream of men on leave coming to, and 
returning from, the leaveareas, thus furnishing always an ample number of volunteer 
hosts due to the large number of Masons serving with the colors. 


Regarding jealousies and rivalries between nonmilitary organizations serving abroad, I 
told him that the Masonic fraternity had a quarrel with nobody, and that the character of 
the men we would send abroad would be such that they would invite no controversies. 



Our sole ambition was to do our duty, to serve efficiently, and quarrels would be 
incompatible therewith. 

"How about the feud between you and the Knights of Columbus ?" asked Mr. Fosdick. 

I told him that it took two to make a quarrel and that we had none with them. As an 
evidence of their feeling toward us in this war work, I showed him the following letters: 

"Thomas J. Evers, Chairman Edward B. Goate, Director 

"KNIGHTS OF COLUMBUS 

"Coney Island Week Committee 

"Aug. 26 to Aug. 3 1 st inclusive 

"For War Camp Activities Fund 

"Long Island Chapter 

"Headquarters, 381 Fulton St., Room 3 

"Telephone, Main 6061 

"Brooklyn, N. Y., June 26, 1918. 

"Mr. Geo. W. Menke, 

"231 Albany Ave., 

"Brooklyn, N. Y. 


"My dear George: 



"The affairs of the Knights of Columbus have so shaped themselves that I am now in a 
position to make arrangements with the Masonic Order for their participation. We 
desire to have the participation of your Order in the first day of the weekly doings, 
which we have called 'Fraternity Day,' the feature of which will be a parade in which all 
of the Fraternal Societies on Long Island will take part. Many of the societies have 
volunteered representation, and we feel that the project would not be a complete 
success unless we had a representation from your Body. 


"The most influential men of the City, State and Country are to be our guests, as you 
will see from the fact that the guest of honor for the following nights are to be as 
follows: 


Tuesday, Mayor Hylan as the guest of honor. 


Wednesday, Gov. Whitman as the guest of honor. 


Thursday, Secretary Daniels as the guest of honor. 


Friday, Secretary Baker as the guest of honor. 


"Will you be kind enough to take this up with the proper officials of your order, and 
advise me just what steps it will be necessary for me to take in order for me to have the 
presence of our Masonic brothers assured on this occasion. 


"Very sincerely yours, 



"Thos. J. Evers, Chairman." 


"BEDFORD LODGE, NO. 574, F. & A. M. 


"Aurora Grata Cathedral 
"Bedford Avenue and Madison Street 
"Brooklyn, July 3, 1918. 


"William S. Farmer, Esq. 

"Grand Master of Masons in the State of New York, 


"Greetings: 


"The enclosed letter is in a measure self-explanatory. In brief. Mr. Evers is a personal 
friend of mine of many years standing, in whom I repose the utmost confidence, which 
is reciprocated, and accounts for his communicating with me regarding the participation 
of the Masonic Fraternity in the Knights of Columbus Coney Island War Drive. 


"Action has been withheld by me until his return from Washington, where he secured 
the assurances of the Secretary of the War and Navy Depts. of their presence on the 
days stated, or if not possible, then through a representative of the highest ranking 
Army and Navy officer, or by an Assistant Secretary of the respective Departments on 
the nights in question. 


"Monday night, Aug. 26th, is, as stated by Mr. Evers, to be known as Fraternity night, 
and invitations are to be extended to various Fraternities to participate in a parade. 



"The purpose of the drive is to raise One Million Dollars on Long Island for the 
continuance of their War Camp activities, and the arrangements which have been made 
provides a One Dollar admission to all the leading attractions, 50 per cent, of which is 
to be retained by the Amusement proprietors, and the balance to their Fund - the smaller 
amusement places and business men are to donate a certain percentage of their gross 
receipts - this arrangement to continue from Aug. 26th to 3 1 st, both nights inclusive. 


"The participation of the Masonic fraternity in this parade is earnestly desired by the K. 
of C. War Camp Committee, not only to assist in their puipose, but for the object lesson 
it may teach to the people as a whole, and should it be possible to do so as a fraternity, I 
am assured our institution will receive the recognition due its high and exalted station. 


"Personally, I do not know whether we, as Masons, could enter into this proposal; but 
as the communication from Mr. Evers is in his official capacity as chairman, I therefore 
submit it to you for such action as you deem proper; but if a way can be found to do so, 
I earnestly recommend that the proposal receive favorable consideration, and 
everything done by us to assure a satisfactory representation. I am convinced that such 
action must have a wonderful effect on our less enlightened brethren, - if it takes an 
institution as big and great as ours to do real good and promote true friendship and 
brotherly love, I am sure Freemasonry will not be found wanting. 


"Should you desire me to personally call upon you or some one designated by you I will 
gladly answer such summons at any time and at any place, either accompanied by Mr. 
Evers or alone. 


"Thanking you in advance for the serious consideration I know this will receive, I 
remain, 


"Fraternally, 



"G. W. Menke. Jr. Warden." 


I also called his attention to the fact that when the Catholic Oiphanage at Utica, New 
York, had been destroyed by fire, the Masonic fraternity organized an entertainment by 
the children of our Masonic Home in that city, the proceeds of which were devoted to 
the reconstruction of the oiphanage, and that our fraternity had received grateful 
acknowledgment therefor. 


Mr. Fosdick appearing somewhat skeptical on the point of our relations, I offered to ask 
the heads of the Knights of Columbus to call upon him, when, I felt, they would urge 
the issuance to us of the desired passports. 


Regarding his objection that the transportation of our equipment and supplies would be 
very difficult, if not impossible, I pointed out that we did not puipose Groins into the 
canteen business, and that our main supplies would be the principal periodicals and 
newspapers from the United States which, he had previously said, could doubtless be 
sent to us by the Librarian of the Congressional Library. 


Furthermore, I told him that, because of negotiations had with the Y.M.C.A., we had 
reason to believe that satisfactory arrangements could be made with them whereby 
there would be available to us their means of entertainment, like movies, and supplies 
such as tobacco, chocolate, etc. 


Asked by Mr. Fosdick why we did not go over under the auspices of the Y.M.C.A., I 
replied that very naturally we preferred to go over independently, and that the call by 
our fellow Masons with the colors was for independent service, and because, having 
received the government's approval of such independent service, all our arrangements 
had been made accordingly. 



Thereupon, Mr. Fosdick voiced objections from a new angle. The conversation which 
ensued, while not given ipsissimis verbis, was practically as follows: 


Fosdick: "Do you know that the French government has constituted General Pershing 
as sort of czar as far as anything American in France is concerned, and those whom he 
doesn't want there must leave? There is no appeal from General Pershing's decisions. 
Except with his consent you could do nothing when you reached there. You couldn't 
rent a store or building, or open a hut for your puipose, because before a French 
property owner could rent his premises, the French authorities would refer it to General 
Pershing and his consent would have to be had." 


Scudder: "If such are the rules, we Masons would comply with them. If the other 
organizations working in France can be effective under them, we can too." 


Fosdick: "General Pershing is opposed to the introduction of any new agencies. He has 
enough to do in dealing with the ones he has there now. Pershing said he favored all 
war relief work being in the hands of the military or under one single civilian 
organization. My own experience on the other side confirms me in the wisdom of this 
plan." 


Scudder: "Why don't you place it all under the military, then?" 


Fosdick: "Perhaps we will, although it may be the thing has gone too far for that now." 


Scudder: "But if you don't put it under one control, why discriminate against the 
Masons?" 



Fosdick: "I do not discriminate against the Masons. My grandfather was one and I have 
a great regard for them. But I put it up to Pershing and he said, 'Keep them away from 
here.' " 


Scudder: "Did you explain to General Pershing that the Masonic activities were to be 
confined to the leaveareas and that our war service in no respect would be identified 
with our usual activities as a secret society?" 


Fosdick: "I covered the ground fully with General Pershing. He said it was very 
uncomfortable for him to have American citizens, for whom he was held responsible by 
the French government, enter France as secretaries of relief organizations, and then 
arrested by the French authorities and shot as German spies, as has happened." 


Scudder: "Even so, it would hardly apply to us for this reason. No one enters the 
Masonic fraternity without investigation of his character and previous history. The men 
we would send over would be men of long membership, whose record is known, on 
whom we could implicitly rely, and for whom we would unhesitatingly vouch. In 
addition, we would offer you every facility for yourself investigating them. Surely, if 
you can take the large number of men as secretaries of the Y.M.C.A. and K. of C., 
applying for positions as such in answer to advertisements, you could with safety accept 
our men, few in number, and well recommended." 


Fosdick: "Does the Masonic fraternity persist in its overseas ambitions in the face of the 
expressed opposition of General Pershing?" 


Scudder: "If it has come to that, or will come to that, the Masonic fraternity will do 
nothing to add to General Pershing's burdens and responsibilities. The fraternity has but 
one desire, to serve helpfully, and its ambition in this regard would not be satisfied if its 
efforts made heavier the burdens of General Pershing, but, as yet, nothing has been said 
which makes this the issue. To me it is patent that General Pershing should be relieved 
of the burden of passing upon the loyalty, trustworthiness, and discretion of secretaries 
sent overseas to conduct war relief work, and he should not be held responsible for 



them, though his authority over them, of course, should stand. The government should 
investigate the candidates for secretaries abroad here where it can be more deliberately 
done and where the evidence is at hand. Of course, isolated disloyal secretaries may slip 
through and these will, in any event, have to be dealt with on the other side, but I fail to 
see what difference it makes whether the secretaries are working under the Y.M.C.A., 
the Knights of Columbus, or the Masonic fraternity, provided they are the right sort of 
men." 


Fosdick: "But bringing in the Masons creates another agency and the practical difficulty 
in your way can not be disregarded. It is not only a question of General Pershing, but it 
is also a question of the French government. Before you can accomplish anything your 
credentials will have to be passed upon by the French government, and all your 
movements will be retarded while your men and credentials are under the investigation 
of the French government. In my mind there are grave doubts whether the French 
government will want you." 


Scudder: "The invitations that we have received from Masons in France lead us to 
believe that there will be no question of our welcome over there. Give us the chance to 
get in touch with the French authorities and we have reason to believe that they will not 
object to us and our work. If they do, we shall have a good explanation of our failure to 
serve independently overseas." 


Fosdick: "But there is the opposition of General Pershing, and as far as we are 
concerned he should be controlling." 


Scudder: "Do you think that General Pershing thoroughly understood the limited sphere 
of Masonic activities in Europe, that our work was to be confined to the leaveareas, and 
that our personnel would be limited to fifty?" 


Fosdick: "I explained the matter fully to him." 



Scudder: "We have received another version of General Pershing's position with 
reference to our fraternity. As it came to us, you are reported as having asked General 
Pershing whether the Masons should be permitted to engage in war relief work in 
France, and General Pershing is reported to have replied, in effect, that all this service 
ought to be under the military or a single civilian head, but that, because there were 
already several civilian agencies now engaged in the work, the question of whether the 
Masons should be allowed to come in also was a political question which Washington 
should settle and not he." 


Fosdick: "My version of the conversation with General Pershing is correct." 


Scudder: "The Masons have at least a hundred thousand of their members with the 
colors, and the nearly two million active Masons in the United States will hardly accept 
as good reasons for their exclusion from war relief work those which have been given, 
except your statement of the opposition of General Pershing to which we would be 
forced to bow, although not accepting it as well founded. I fail to see how that can be 
used. 


"How can the department permit to go out to the large number of Masons serving 
abroad the word that the opposition to the fraternity's overseas service came from the 
Commanding General? 


"How, too, about such action impairing confidence in the Commanding General on the 
part of the Masons at home who have so loyally supported the government, despite our 
disappointment over being debarred from relief work, and contributed so liberally to 
overseas work by other organizations? 


"To make public the nature of this opposition as the justification for Masonic exclusion 
will dishearten and disturb a very considerable body of our citizens here, as well as 
Masons in the ranks. 1 do not see how it can be made public now." 



Fosdick: "But General Pershing's attitude is not personal to the Masons, it is to all like 
organizations. He objects to any new agencies and would have the whole relief work 
under the military authorities, and I may recommend this myself to the Secretary of 
War, or I may urge that all this work be put under one civilian head who will be directly 
responsible to General Pershing." 


Scudder: "I am here representing about two million loyal American citizens who are 
eager to serve Their country. I must make my report to them and I want it to be 
satisfying. I do not want it to be one which will chill them or breed dissatisfaction. This 
is not a time when there should be differences between our people, and unnecessary 
issues which disturb peace of mind and defeat perfect unity and co-operation must be 
avoided. What reasons will the War Department give me in writing, so that I may 
present them to the fraternity to satisfy it that its case has been duly considered and 
acted upon in an unbiased way? The reasons must appeal to the common sense of our 
people and be acceptable as good because they are valid." 


Fosdick: "I am going to take the whole matter up with the Secretary of War very 
shortly, perhaps this very evening, and I will arrange for a meeting between you and 
him if you feel that that will help the situation. I recognize that it is embarrassing." 


Scudder: "I will gladly meet Secretary Baker and will hold myself in readiness here in 
Washington until I hear from you as to time and place of meeting him.' 


Fosdick: "I will make the appointment and communicate with you at your hotel. Have 
you considered taking this matter up with the President?" 


Scudder: "That thought has gone through my mind, but I have been somewhat 
embarrassed over the question of procedure. On one hand, it is difficult to put on paper 
in a condensed form that will fully cover the situation, the history of the Masonic 
fraternity's efforts to serve overseas and the reasons for its desire to do so; on the other, 
I would dislike to have to give my version of a conversation with the President, 
particularly if he were to take the same position which you are taking. Even iff 



explained the President's position as accurately as I could, a controversy might be 
precipitated, and the accuracy of my version of the conversation with the President 
challenged. I served in congress years ago in the days of the Ananias Club I have no 
desire to have it revived." 


Fosdick: "I am hoping we can reach the satisfactory solution which we are both 
seeking. I am trying to do my duty in the premises, and appreciate the difficulties and 
embarrassments which are confronting you. I will talk it all over with the Secretary of 
War, and will arrange for this interview between you and him as well. Perhaps a way 
can be found to meet the situation." 


Scudder: "Is there any objection to the personnel of our mission as now constituted? If 
so, we can substitute other men." 


Fosdick: "There is not the slightest objection to the personnel. The opposition is to the 
introduction of a new agency." 


Scudder: "We have proposed to the Y.M.C.A. that we might join them and do our work 
under their auspices as a branch of their activities." 


Fosdick: "That would solve the whole question. Why do you not do it?" 


Scudder: "Up to the present time we have not been able to reach a working agreement. 
The Y.M.C.A. are employing a great number of Free Masons as secretaries and gladly 
receive our financial support, but they have not as yet seen their way clear to accord us 
sufficient independence to meet the longings of our own people to have the Masonic 
fraternity in name as well as in fact identified with war relief work. Our boys with the 
colors crave the opportunity of being hosts under their own roof and reciprocating the 
courtesies they are receiving from the Y.M.C.A., the Knights of Columbus, and others." 



Fosdick: "Reach a working agreement with the Y.M.C.A. and the difficulty will be 
solved. Our opposition is to the introduction of a new agency independently." 


Scudder: "But it ought not be overlooked that the Masons are not a new agency. We are 
not seeking a new permit to engage in war relief work. We are not in the same class 
with the organizations whose petitions to engage in such work, you tell me, have 
recently been received by the War Department. Our petition was filed with you months 
ago. It was favorably acted upon by you; your consent was given to us to engage in this 
work. On the strength of that consent we called together the Grand Masters of Masons 
in the United States and had the enterprise endorsed. We appointed our committee to 
represent the fraternity. We have started and have already raised, exclusively from our 
own members, large sums of money to carry on our work, and the fact that we were in 
this work with the government's consent was given to the public press, all on the 
strength of the government's action, and in the light of all these circumstances we 
should not now be classed with agencies who are only now seeking to enter this field." 


Fosdick: "I appreciate the embarrassment of it all and can assure you it will be given 
our best thought. I hope you will decide to go to the President, but in any event I will 
arrange a meeting with Secretary Baker and advise you." 


Here we parted. 


During my stay in Washington I had several conversations with Mr. Fosdick over the 
telephone. I was called up by him, and I also called up his office. He told me that he and 
Secretary Baker were considering the matter but had not yet reached the point where 
they could submit a concrete proposition to me for discussion. I was finally asked 
whether I could not return to Washington the following week, that Mr. Baker had to 
leave, and that there was no prospect of reaching a conclusion before his departure. I 
accordingly agreed to hold myself in readiness to return to Washington the moment 
summoned. In the meantime, however, I had decided to confer with Mr. Joseph P. 
Tumulty, the Secretary to the President. I did not advise Mr. Fosdick of this fact, and 
my interview with Mr. Tumulty is given under a separate head. 



It chanced, however, that I met Mr. Fosdick on the train which I took to return to New 
York and we had occasion again to discuss our matter. This discussion will be reported 
under a separate head because it raised a new issue involving our Scottish Rite brethren. 


THE SCOTTISH RITE BROUGHT IN 


As already stated, Mr. Fosdick and I met by chance on the train from Washington to 
New York. He told me that since he had last spoken to me over the 'phone he had 
received a call from some gentlemen representing the Scottish Rite and that their 
spokesman, Judge George Fleming Moore, had expressed to him the desire of the 
Scottish Rite Masonry to engage in war relief work in France. Mr. Fosdick told me that 
the outline of the work that Judge Moore had presented showed his puipose to be 
similar to what we New York men had in mind. The following conversation ensued, the 
substance of which I give: 


Fosdick: "I told Judge Moore that the work which he projected was similar to that 
which was projected by the New York Masons, that the government had under 
advisement the application of the New York Masons to engage in this, and that it would 
be necessary for Judge Moore to work in harmony with the New York men because the 
government could deal with but one head should it be decided to allow the Masons to 
enter the overseas field." 


Scudder: "Did you tell Judge Moore that the overseas work as planned by the Masonic 
Mission was of such a nature that all Masonic bodies could join in it, the only effect of 
so doing being that the more money contributed, the greater would be the extent of the 
work ?" 


Fosdick: "Yes, I covered the ground with him, but you do not seem to be in accord. 
Judge Moore told me that if but one permit for overseas work was to be granted to the 
Masonic fraternity, it should be granted to him and his committee and not to the New 



York committee; that he, Judge Moore, represented the aristocracy of the Masonic 
fraternity, the head of it; and that it was not consistent that the tail should wag the dog." 


Scudder: "I think Judge Moore will not repeat that statement in our presence. He must 
know of what happened in New York at the conference of Grand Masters held there in 
May. I think it highly desirable that when the meeting is arranged between yourself, 
Secretary Baker, and me, Judge Moore be also invited, for I am quite persuaded that 
you will find him in perfect accord with us and anxious to work with us." 


Fosdick: "Does Judge Moore represent a higher authority in the Masonic fraternity than 
you do?" 


Scudder: "He does not. It is all a case of wheels within wheels. Judge Moore is the head 
of the Scottish Rite of the Southern Jurisdiction, the membership of which is perhaps a 
hundred thousand. I am representing the forty-nine Grand Masonic Jurisdictions of the 
United States and its membership is not far from two million. I am also myself a 
Scottish Rite Mason, but my membership in the Scottish Rite and all my honors therein 
would fall if I lost my membership in my lodge. The lodge is the beginning and end of 
Masonry. True, we have subdivided into many parts. The subdivisions are purely social. 
Membership in each one of them is dependent upon membership in a lodge, and each 
one of these subdivisions has its own officers known by special titles, but these 
subdivisions do not shape the course of the Masonic fraternity, nor do they control it, 
nor are they superior to it. The organized charities of the Masonic fraternity are directed 
more particularly through the medium of Masonic lodges." 


Fosdick: "This is all very interesting, but you and Judge Moore seem to have a different 
conception of the relative importance of the bodies which you represent. He says that 
his body is the head of Masonry and you say that yours is. It is your lack of co- 
ordination as a fraternity which has hampered the government in its effort to deal with 
you." 



Scudder: "Fix the time for the meeting with the Secretary of War, invite Judge Moore, I 
will be there too, and you will find that there is no lack of co-ordination." 


Fosdick: "I will let you know when and where the meeting will be held." 


Here we parted. 


More or less disturbed by this injection of the Scottish Rite into our difficulties, I felt it 
wise immediately to get into touch with Judge Moore and acquaint him with the danger 
of the situation and how destructive it would be of our ambitions to serve overseas if the 
impression made by his interview with Mr. Fosdick was not corrected. Accordingly I 
wrote to Judge Moore a letter, a copy of which follows, and to make sure that he knew 
of the authority under which we were acting and the magnitude of the movement, I also 
sent him a copy of the minutes of the meeting of Grand Masters of Masons held in New 
York on May the 9th, marking therein those passages which more particularly dealt 
with our overseas enterprise. 


"July 27th, 1918. 

"To the Honorable George Fleming Moore, 
"Grand Commander, 

"Scottish Rite Temple, 16th & S St., N. W., 
"Washington, D. C. 


"My dear Judge Moore: 


"1 have just learned that the Scottish Rite of the Southern Jurisdiction are ambitious to 
render Masonic service overseas to the men with the colors. Doubtless, you know that 



New York is committed to a plan to render similar service if the opportunity can be 
found. 


"I am fearful that without co-ordination neither of us will realize our heart's desire in 
this respect. It may be a case of united we stand, divided we fall. Certainly there is work 
enough for all, cheering and comforting our boys. I am informed that a conference, 
perhaps, will be called for next week to discuss the service overseas you and we have 
proposed. As soon as I learn the date I will hasten to Washington in the hope of seeing 
you before we meet at that conference, to obtain the benefit of your advice. I am 
sending to you under separate cover the minutes of the Conference of Grand Masters 
held in New York in May of this year and take the liberty of marking certain pages 
which present New York's viewpoint, more or less accurately. The volume does not 
contain the correspondence since the conference was held inviting us to proceed and 
giving assurance of co-operation and support. We feel there is now behind the 
movement a force which assures success. 


"I greatly regret I missed you this week. Looking forward to meeting you in the near 
future and with fraternal regards, I am, 


"Fraternally yours, 


"Townsend Scudder. 


"P. S. I can be reached by wire Glen Head, New York." 


Acknowledgment was received from Judge Moore as follows: 


"WESTERN UNION TELEGRAM 



"July 30, 1918. 


"Your special delivery letter received. Will write. 


"George F. Moore." 


Judge Moore failed to write as he stated in his telegram he would do, and during the 
interim between the receipt of his telegram on July 30th and our next communication 
from him on August 26th, correspondence had passed between Mr. Fosdick and me not 
relating to the Scottish Rite and will be set forth later herein. This correspondence is 
taken out of its proper chronological order in the interest of a more consecutive 
narrative. We therefore continue with Judge Moore. 


On August 26th I received the following telegram: 


"WESTERN UNION TELEGRAM 


"1918 Aug 26 P.M. 1.05 


“Dioow 28 

"PN WASHINGTON DC 1255 P 26 
"Judge Townsend Scudder, 

"Masonic Hall, 23rd St. and 6th Ave., New York City. 



"Sovereign Grand Commander Moore has commissioned me to visit you in New York 
to discuss Masonic work abroad, please wire me when and where I can meet you 
tomorrow. 


"Hugh T. Stevenson." 


A reply to this was immediately sent, and Mr. Stevenson met M. W. Robert Judson 
Kenworthy, the Grand Secretary of New York, and me at the Grand Secretary's office 
on the evening of August 27th. After the usual introductions he informed us that he had 
read on his way up from Washington every word of the proceedings of the Grand 
Masters' meeting held in New York in May, and had therefrom learned for the first time 
that we actually had the written consent of the government to engage in war relief work; 
that Judge Moore and he contended that they had been promised for the Scottish Rite a 
like permit, but as a matter of fact that they did not have it except by word of mouth, 
and that both Secretary Baker and Mr. Fosdick disputed having made them any 
promise. He inquired whether we had faith in Mr. Fosdick or whether we believed he 
was trying to double-cross us. Upon being told that we took Mr. Fosdick at his word 
and were relying upon the written consent from him to engage in overseas work, he said 
that he entertained grave doubts whether the Scottish Rite would be able to get an 
independent consent for their enterprise, and inquired whether Judge Moore could not 
join ours. We explained to Brother Stevenson that we felt that the only way for any of 
us to carry out the wishes of the fraternity would be by working together, that our plan 
of action, as he had learned from his perusal of the Grand Masters' proceedings, was 
broad enough to take in any one who wished to join, and that we would be very glad to 
welcome all who cared to come in. 


We further told him of the projected meeting between ourselves, Secretary Baker, and 
Mr. Fosdick, and renewed the invitation to Judge Moore to join us in that conference 
and by our conduct convince the Secretary of War and Mr. Fosdick that there was no 
division in the fraternity. Mr. Stevenson concurred in the wisdom of this course, and 
said that he would return to Washington that same evening, see Judge Moore, and wire 
us Judge Moore's decision upon the question whether he would work with us or 
independently. 



On August 28th Brother Stevenson duly telegraphed as follows: 


"WESTERN UNION TELEGRAM 
"1918 Aug 28 P.M. 1.23 
"F 79 W 10 

"Me Washington DC 12.05 P 28 
"Hon. Townsend Scudder, 


"Masonic Hall, 6th Ave and 23rd St., New York, N. Y. 


"Report satisfactory to Grand Commander will work unitedly. Letter follows. 


"Hugh T. Stevenson." 


Brother Stevenson, at his interview with us in New York, told us that Judge Moore and 
he had a friend in Washington who could bring our matter to a head quickly, and that if 
Judge Moore would agree to participate in our Masonic Mission, he, Stevenson, would 
avail himself of the services of this friend, and keep us posted. 


On August 29th we received from Brother Stevenson the following telegram: 


"WESTERN UNION TELEGRAM 



"32 NY AG 50 


"MS New YorkN. Y., 1229P Aug. 29, 1918 
"Hon. Townsend Scudder, 

"Glen Head, N. Y. 


"Friend promises quick action will seek tomorrow morning for an early conference 
between Fosdick, Jamison, Moore, you and myself for some evening soon, possibly 
Friday. If satisfactory to all as soon as I leam of Fosdick's open dates will notify you. 


"Expect all to go except those within draft age. 


"Hugh T. Stevenson. 
"150 P 29th" 


The foregoing telegram of August 29th was followed by another: 


"WESTERN UNION TELEGRAM 
"55NYAG21 Rush IX 
"MS New York, N. Y., Aug. 29, 455P 
"Hon. Townsend Scudder, 


"Glen Head, N. Y. 



"Can you come here for conference tomorrow dinner with Moore and myself at five 
meet others at seven thirty answer. 


Hugh T. Stevenson. 
"552P" 


To this last telegram I replied that I would go to Washington to keep the engagement he 
proposed. This I did. This telegram was crossed by a letter I had sent to Brother 
Stevenson on August 28th. 


He had urged upon Brother Kenworthy and me to utilize his presence in Washington to 
further our negotiations with the government, intimating that, while his relations with 
Secretary Baker were very cordial, he could not with certainty say the same with 
reference to Mr. Fosdick, because he had noticed that Mr. Fosdick was frequently "out" 
or "engaged" when he called at his office. 


To assist Brother Stevenson to obtain an interview with Mr. Fosdick for the particular 
purpose of hastening the conference between Fosdick, Secretary Baker, Moore, and me, 
I wrote, in a long letter to Mr. Fosdick, a Paragraph as follows: 


"There is on the ground in Washington a gentleman in whom we place confidence and 
with whom we feel you can talk this matter over to advantage. My reference is to the 
Rev. Hugh T. Stevenson, 157 U St., N.W." 


I sent a copy of this letter to Mr. Fosdick enclosed in a letter to Brother Stevenson, as 
follows: 


"August 28, 1918. 



"Rev. Hugh T. Stevenson, 
"157 U. Street, N. W., 
"Washington, D. C. 


"Dear Mr. Stevenson: 


"I am enclosing a copy of my letter to Mr. Fosdick. I hope it will meet your approval 
and pave the way to a conference between you and him which will open the door a little 
wider. I am indeed happy that we have gotten together and am hopeful of splendid 
results. 


"Looking forward to seeing you in the near future, believe me 


"Sincerely, 


"Glen Head, L. I.,N.Y. 
Townsend Scudder. 


"Your telegram received. Am glad indeed the situation is so promising." 


On the same day, August 28th, Brother Stevenson wrote to me the following: 



"The 


"SUPREME COUNCIL 
"of the 

"Thirty-third Degree 
"A. and A. Scottish Rite 
"Southern Jurisdiction 
"of U. S. A. 


George F. Moore, 

Sovereign Grand Commander 


"Washington City, August 28, 1918. 
"Judge Townsend Scudder, 
"Masonic Hall, New York City. 


"Dear Sir and Brother: 


"Immediately upon my return this morning from our conference last evening I made my 
report to the Sovereign Grand Commander. He approves everything that I agreed with 
you about and there will be absolutely united action between us and yourself. I will see 
my friend this afternoon and commence to do what I promised in reference to pushing 
matters. It is possible but not probable that events may shape themselves so that Judge 
Moore and I may be in New York Friday or Saturday, although I am very apt to think 
that due to the congestion of travel on account of Labor Day and my own work, it will 
not be possible for me to be there before next Tuesday. 



"I shall prepare a memorandum that will reach Secretary Baker within the next few 
days but before sending that memorandum to him a copy will be sent to you for any 
suggestions you may desire to make. ' 


"In closing, permit me to say that I appreciate the courtesy and fraternal spirit exhibited 
both by yourself and Brother Kenworthy to me last evening and I will ask you both to 
look over an official report that I must make for the records of the Sovereign Grand 
Commander when I again see you. 


"Hoping that by our joint action things will now move with rapidity and we can not 
only 'go over' but 'put it over,' I remain, 


"Fraternally yours, 


"Hugh T. Stevenson." 


Upon my arrival in Washington I was met by Brother Stevenson, who first drove me 
to the House of the Temple, where I met Judge Moore. Thereafter we three took 
dinner together, and went very fully over the situation as we understood it and the 
course which we should pursue when we entered into conversations with Mr. Fosdick 
and such other representatives of the government as might be with him. 


We anticipated that we were to see Secretary Baker, but we afterward learned that he 
was leaving Washington that very evening. 


Judge Moore told me that he had as yet obtained no written consent from the 
government to engage in war relief work overseas as the representative of the Scottish 



Rite of the Southern Jurisdiction; that the amount of money at his command for this 
purpose was very small, only twenty thousand dollars, which, he recognized, would not 
go very far; that he had been approached by the Odd Fellows, who were anxious to 
serve overseas, and felt that his position with the government would be strengthened by 
his representing this society as well as the Southern Jurisdiction. He said that if the War 
Department sought to distinguish between the Scottish Rite and the Masonic Grand 
Jurisdictions, and if it would not grant to the Scottish Rite an independent permit to 
engage in war work, he would make application to his own Grand Lodge, Alabama, and 
secure an appointment by its Grand Master as the representative of Alabama on the 
Masonic Mission planned by New York and endorsed by the Grand Masters' meeting in 
New York. 


Judge Moore added that he was getting to be an old man, that his own work would have 
to be entirely executive, and that, to enable him to accomplish what he had to do, it 
would be necessary for him to take with him brethren whom he had selected as his 
aides. I told him that there would be no objection to that; that under our arrangement 
with the War Department the personnel of our Mission could be enlarged so that each 
state would have a representative if this was desired, and that, as the men whom he 
named hailed from different states and were prominent, I saw no reason why they 
should not all join, provided, of course, they were satisfactory to the government and to 
their respective Masonic jurisdictions. 


I took this opportunity to tell Judge Moore what Mr. Fosdick had told me about Judge 
Moore's remark that if there was to be only one permit to the Masonic fraternity, it 
should be issued to the Scottish Rite, as represented by Judge Moore, and not to the 
Grand Lodges' Mission, that it was not appropriate that the tail should wag the dog, and 
that the Scottish Rite represented the aristocracy and brains of the Masonic fraternity. 


All these statements attributed to him Judge Moore categorically denied, and, in turn, 
told me that Mr. Fosdick had said that I, Scudder, had spoken most disparagingly of the 
Scottish Rite. Needless to say, this was untrue. 



Mr. Fosdick joined us about this time. He was accompanied by the chairman of the 
Democratic Congressional Committee, as I understood it, and we forthwith entered into 
the discussion of the matter which had brought us together. 


Judge Moore told Mr. Fosdick that he understood the Secretary of War had given him 
(Judge Moore) permission to go overseas to survey the field and undertake such war 
relief work for the Masonic fraternity as he might find there was to do after his survey. 


Mr. Fosdick replied that Judge Moore was mistaken; that no such permit had been 
given, and that the only permit given by the government to the Masonic fraternity to 
engage in overseas war relief work was the permit held by the New York Mission, 
adding that the government would recognize but one head of any one organization. Mr. 
Fosdick then expressed his doubt whether it would be wise for the Masons to engage 
independently in the work they contemplated, and gave as the reasons for this 
conclusion many of the reasons which he had previously urged upon me in my 
conversations with him in the latter part of July. The merits of these reasons were quite 
fully discussed, but the question of Masonic disunity was not again brought up by Mr. 
Fosdick. The trend of our conversation established clearly that the fraternity stood as a 
unit, and that if it was permitted to send its representatives overseas to engage in war 
relief work, all would go under the auspices of the several Grand Lodges, under the 
permit of April 23, 1918, signed by Mr. Fosdick as chairman of the Committee on 
Training Camp Activities of the War Department, and in harmony with the plan 
adopted at the New York Grand Masters' Conference. 


Although Masonic unity had been made clear, Mr. Fosdick's opposition to the Masonic 
fraternity engaging in war relief work overseas became nevertheless very marked. He 
mentioned a certain document which he had prepared which, according to him, fully 
explained and, in his opinion, justified the. refusal of the government to let the Masonic 
Mission sail. He asked Judge Moore whether he would give his endorsement to it, 
mentioning that he had already sent it to Judge Moore for consideration. This document 
I had never seen, and its contents I do not know, but Judge Moore then and there said 
that he could not approve it or sanction its going out with his endorsement, either 
expressed or implied, as it did not meet the situation. Mr. Fosdick then said that he 
would have the document signed by the Secretary of War even without Judge Moore's 
approval and close the incident. From this position we were unable to move him. He 
had not said in so many words that our permit was revoked, but we all understood that 



it would be revoked when the Secretary of War signed the document to which Mr. 
Fosdick had referred. 


Judge Moore then said to Mr. Fosdick, "I am anxious to visit certain Masonic bodies of 
Europe. As Sovereign Grand Commander I have business relationship with them, there 
are pending between us important matters which must be settled. Some of these bodies 
have conferred honors upon me and have been waiting a long time to present me with 
my honorary membership and otherwise entertain me. I am getting to be an old man 
and am very anxious to close up the open matters with these European Masonic bodies 
and also to accept the honors they have conferred and not keep them waiting for me any 
longer. Is there objection to my obtaining passports for this purpose?" Mr. Fosdick 
replied that to this there was no objection; that we could all go on such Masonic 
business as this, because it would be recognized by the government as legitimate 
business between the representatives of the Masonic fraternity in America and the 
representatives of the fraternity on the other side, and that the issuing of passports for 
the puipose of transacting it would be within the rules and that the passports for this 
purpose would be given. Turning to me, Mr. Fosdick asked whether I also would not go 
to Europe on the same business and whether my thus going would not relieve the 
situation. Judge Moore also extended a similar invitation and expressed the pleasure it 
would give him if we could travel together. I told Mr. Fosdick that I appreciated Judge 
Moore's desires to go for the purposes which he had mentioned, but that personally I 
had no such business on the other side; that I would go to carry out the will of the 
Masonic fraternity to serve our men with the colors, or I would not go at all. Shortly 
after this Mr. Fosdick withdrew, to keep an appointment with the Secretary of War, as 
he told us. 


We separated with the understanding that Judge Moore, accompanied by Brother 
Samuel P. Cochran of Texas, and Brother Hugh T. Stevenson, would sail for Europe as 
soon as they could get their passports, but that the Masonic Mission would continue its 
efforts on this side to obtain the passports to which it considered its Mission was 
entitled under the government's consent of April 23 d, and failing in this, to connect with 
Y.M.C.A. if that was possible, and under its auspices perform the work and discharge 
the duties for which the Mission had been created. 


WHY WAS A RULING OF THE WAR DEPARTMENT MADE RETROACTIVE ? 



On Saturday, August 3 1, i9 1 8, the day following the conference between Judge Moore, 
Mr. Fosdick, Brother Stevenson, Brother Jamieson, and me (Brother Jamieson, I 
understood, had been invited to take part in this conference either by Judge Moore or 
Mr. Fosdick), accompanied by Brother Stevenson, I called at the office of the 
Democratic Committee and met Brother Jamieson, where we compared our impressions 
of the previous night's meeting. Brother Jamieson said that he had had another 
conference with Mr. Fosdick that morning and was convinced that Mr. Fosdick was 
hostile and would not recede from the position which he had taken in opposition to the 
departure of the Masonic Mission. 


Brother Stevenson suggested that strong political pressure higher up might be of some 
avail, and I reminded those present what was known to Judge Moore, that a letter had 
been written to the President, a copy of which had been read to them. It was therefore 
decided that we should await the President's reply, the opinion having been expressed 
by Judge Moore that the letter to the President covered the ground, and presented the 
case clearly, so that if there was any disposition to treat the matter on its merits the case 
had been fully stated. 


I told the brethren that I seemed to make more headway with Mr. Fosdick when I saw 
him alone than when I met him in the company of others, and that I intended to seek 
another interview with him in the hope of convincing him that his attitude now was 
inconsistent with what had gone before and was bound to cause suspicions and breed 
dissatisfaction, that the fraternity having in good faith accepted the government's word 
as expressed through him and having relied upon it, had proceeded with considerable 
publicity to make good its undertaking. We were injured and sorely grieved over what 
would be regarded as a breach of faith on the part of the government unless patriotic 
reasons for the government's change of position were given instead of an arbitrary 
withdrawal of the permit based upon reasons of no great weight. 


I again called upon Mr. Fosdick at his office, and again we went over the old ground, 
and it was not long before I found that Mr. Fosdick seemed to agree with me. He told 
me that the Secretary of War had not signed the paper to present which to the Secretary 
of War for his signature he had left our conference the night before, and he expressed 
himself as glad that he had not obtained that signature, so that the matter was still open. 



This happened after I had asked him when it was that the government had decided upon 
the policy of issuing no further permits to civilian organizations to engage in welfare 
work with our forces overseas. He told me that he had decided to recommend this 
course after his conference with General Pershing, and that upon his return to America 
he discussed the point with the Secretary of War, who had agreed with him, and who 
had further advised him to hold up the Masonic Mission. I pointed out to Mr. Fosdick 
that this decision had evidently been reached between two and three months after the 
permit had been given to the Masonic fraternity, and as I inteipreted the "policy of the 
Department," as he expressed it, it was now the intention to give this ruling a retroactive 
construction, or, in other words, to date it back so as to bring the Masonic fraternity 
under it, when, as a matter of fact it did not legitimately apply to the application of the 
Masonic fraternity, which already had been acted upon and disposed of before the new 
rule came into existence. 


I also pointed out to Mr. Fosdick that as I saw it his fear of being inconsistent when 
called upon to deny, under the new rule, the applications of other organizations seeking 
to engage in war relief work overseas because passports had been issued to the Masonic 
fraternity was not well founded, and that he had a complete answer and justification in 
the facts as they existed, namely, that the Masonic fraternity's application had been 
acted upon months before the new rule and did not come under it, and that to this no 
one could take exception because it was a fact and in harmony with justice. To this Mr. 
Fosdick replied, "I had not seen it clearly in that light. Why, that will let us all out, will 
it not?" To which I replied, "It seems to me a solution of the difficulty, and one in 
harmony with the facts. Personally, I cannot see how any other course can be 
followed." I added, "If this course is adopted there is no need of the President 
answering my letter of August 5th." 


Turning to Mr. Fosdick as I was about to leave, I asked him why it was that the 
President had not answered my letter as yet, that it was some weeks since it had been 
written; to which he replied, "We have it here, and it is a very difficult letter to answer." 
I rejoined by saying, "Then don't answer it, but do the natural and consistent thing and 
let us get away. I can assure you that if, when we arrive on the other side, we find that 
there are obstacles which we cannot overcome to the accomplishment of that which is 
in our hearts to accomplish, we will return. The Masonic fraternity will accept our 
verdict, and I think the character of the men appointed on this Mission is such that the 
government can safely trust them to act patriotically and helpfully once they have 
learned the situation overseas." 



Mr. Fosdick said that he would again go over the matter with the Secretary of War, and 
he thought that my proposed solution of our problem was a proper one. 


Again we parted, I with my hopes high. 


Upon my return to New York following my interview with Mr. Fosdick on August 
3 1st, I wrote him on September 2d a letter embodying the points I had made at that 
interview in order that, having them before him in writing, they should not escape his 
attention. 


This letter follows: 


"September 2, 1918. 


"Honorable Raymond B. Fosdick, 

"Chairman Commission on Training Camp Activities, 
"War Department, Washington, D. C. 


"My dear Mr. Fosdick: 


"Lest the point which I endeavored to make clear in our last interview escape your 
mind due to the multiplicity of matters you are called upon to consider, I venture to 
commit it to paper, prompted also so to do by my very earnest desire that the 
Department should have every assistance that I can give it in our joint effort to reach a 
just solution of the question we are considering. 



"Permit me then to remind you that the consent given the Masonic fraternity to engage 
in overseas service was given on April 23rd, 1918, and not very many months after 
similar consents were given to other civilian organizations. The Masonic fraternity is 
not making a new application for a new consent, but is relying upon that already given. 


"It now seems that in June your department reached the conclusion that it was not wise 
to multiply agencies overseas engaged in relief work, and since then has declined to 
issue permits to organizations seeking to enter the overseas field. 


"Assuming this decision is wise, why should it be construed retroactively so as to 
exclude from the field one agency only holding the department's consent, the Masonic 
fraternity? The Masonic fraternity has acted in good faith. Upon obtaining the consent 
of your department it presented the matter to its integral and allied parts and started in 
to, and already has collected large sums of money to carry on its work, all upon the 
faith of the government's approval of its puipose. Surely it is but normal to expect 
misgivings and discontent if at this late date the government by an arbitrary retroactive 
application of its June rule excludes one, and only one agency holding the department's 
consent to engage in overseas relief stork. I do not have to call your attention to the 
unhappy situation we were in when the Masonic fraternity was excluded from camps 
and cantonments, albeit another secret society, strictly sectarian in addition, was 
admitted to them. That, however, has been smoothed over and the Masonic fraternity 
has forgotten the incident, but I look forward with dread to the situation which will 
develop if the government now revives that unpleasantness in so conspicuous a way, as 
will be the revocation of the consent it gave the Masonic fraternity in April. In effect 
the denial to the Masonic Mission of the passports it needs will be tantamount to such 
a revocation. 


"Seemingly the government can say with propriety to civilian organizations now 
seeking to engage in relief work overseas that no permits had been granted since the 
date when the new order of things was decided upon, and should any question ever be 
raised with reference to the Masonic fraternity's activities the answer is complete that it 
received its permit at least two months before this new order. I can see no other 
solution that is logical and in harmony with the theory of our institutions, and fail to 
see how the department can justify a retroactive construction of its present rule. Surely 



so to do will invite the conclusion since the Masonic fraternity alone will be affected 
that the present administration is hostile to the Masonic fraternity and not in sympathy 
with its patriotic desire to serve, a conclusion I cannot accept. 


"The issuing of passports to the Masonic Mission enlarged to include Judge Moore and 
his two assistants, answers the letter of August 5th addressed to the President and puts 
an end to a difficult situation. I trust our difficulty will be solved that way. 


"Very sincerely yours 
Townsend Scudder. 


"Glen Head, L. I., N. Y. 


To this letter of September 2d I received no reply, nor even an acknowledgment 
thereof, which fact prompted me to send a copy of it to the President at a later date, as 
will appear further on. 


(To be continued) 


— o — 


JUST ONCE AND AWHILE 


Just once and awhile, if we'd think to convey 
To those who walk with us life's devious way, 



In glances or word, half the joys that abide 
In our hearts because our loved ones are close by our side; 
If we'd think but to garb in words' tenderest dress 
A phrase that were sweet as a mother's caress, 

Care's road would be shortened by many a mile, 

If we'd think to be thoughtful just once and awhile. 

Just once in a while if we'd lay down our load 
Of worry and work by the side of the road, 

And a bit of the love we're feeling expend 
On sister or brother, on parent or friend. 

In words that would tell them their nearness makes light 
The path which alone we would grope through the night; 
How oft we'd be blest with an answering smile, 

If we'd think to be thoughtful just once and awhile. 

Just once and a while if a hand were but pressed, 

A shoulder but patted, a word but addressed 

That would thoughtfulness speak to the ones by our side, 

Would not joy spur the feet to a magical stride 

As they wended their way down life's main-traveled road? 

Would not grief slip away and thus lighten the load? 



For ourselves and for others we'd shorten each mile. 
If we'd think to be thoughtful just once and awhile. 


- Exchange 


— o- 


Prosperity is not without many fears and distastes, and Adversity is not without 
comfort and hopes. -Bacon. 




CORRESPONDENCE CIRCLE BULLETIN - No. 27 


Edited by Bro. H. L. Haywood 


THE BULLETIN COURSE OF MASONIC STUDY FOR MONTHLY LODGE 
MEETINGS AND STUDY CLUBS 


FOUNDATION OF THE COURSE 


THE Course of Study has for its foundation two sources of Masonic information: 

THE BUILDER and Mackey's Encyclopedia. In another paragraph is explained how 
the references to former issues of THE BUILDER and to Mackey's Encyclopedia may 



be worked up as supplemental papers to exactly fit into each installment of the Course 
with the papers by Brother Haywood. 


MAIN OUTLINE: 


The Course is divided into five principal divisions which are in turn subdivided, as is 
shown below: 

Division I. Ceremonial Masonry. 

A. The Work of the Lodge. 

B. The Lodge and the Candidate. 

C. first Steps. 

D. Second Steps. 

E. Third Steps. 

Division II. Symbolical Masonry. 

A. Clothing. 

B. Working Tools. 

C. furniture. 

D. Architecture. 

E. Geometry. 

F. Signs. 



G. Words. 


H. Grips. 

Division III. Philosophical Masonry. 

A. Foundations. 

B. Virtues. 

C. Ethics. 

D. Religious Aspect. 

E. The Quest. 

F. Mysticism. 

G. The Secret Doctrine. 

Division IV. Legislative Masonry. 

A. The Grand Lodge. 

I. Ancient Constitutions. 

2. Codes of Law. 

3. Grand Lodge Practices. 

4. Relationship to Constituent Lodges. 

5. Official Duties and Prerogatives. 


B. The Constituent Lodge. 



1. Organization. 

2. Qualifications of Candidates. 

3. Initiation, Passing and Raising. 

4. Visitation. 

5. Change of Membership. 

Division V. Historical Masonry. 

A. The Mysteries— Earliest Masonic Light. 

B. Studies of Rites— Masonry in the Making. 

C. Contributions to Lodge Characteristics. 

D. National Masonry. 

E. Parallel Peculiarities in Lodge Study. 

F. Feminine Masonry. 

G. Masonic Alphabets. 

H. Historical Manuscripts of the Craft. 

I. Biographical Masonry. 

J. Philological Masonry— Study of Significant Words. 


THE MONTHLY INSTALLMENTS 



Each month we are presenting a paper written by Brother Haywood, who is following 
the foregoing outline. We are now in "First Steps" of Ceremonial Masonry. There will 
be twelve monthly papers under this particular subdivision. On page two, preceding 
each installment, will be given a list of questions to be used by the chairman of the 
Committee during the study period which will bring out every point touched upon in 
the paper. 


Whenever possible we shall reprint in the Correspondence Circle Bulletin articles 
from other sources which have a direct bearing upon the particular subject covered by 
Brother Haywood in his monthly paper. These articles should be used as supplemental 
papers in addition to those prepared by the members from the monthly list of 
references. Much valuable material that would otherwise possibly never come to the 
attention of many of our members will thus be presented. 


The monthly installments of the Course appearing in the Correspondence Circle 
Bulletin should be used one month later than their appearance. If this is done the 
Committee will have opportunity to arrange their programs several weeks in advance 
of the meetings and the brethren who are members of the National Masonic Research 
Society will be better enabled to enter into the discussions after they have read over 
and studied the installment in THE BUILDER. 


REFERENCES FOR SUPPLEMENTAL PAPERS 


Immediately preceding each of Brother Haywood's monthly papers in the 
Correspondence Circle Bulletin will be found a list of references to THE BUILDER 
and Mackey's Encyclopedia. These references are pertinent to the paper and will 
either enlarge upon many of the points touched upon or bring out new points for 
reading and discussion. They should be assigned by the Committee to different 
brethren who may compile papers of their own from the material thus to be found, or 
in many instances the articles themselves or extracts therefrom may be read directly 
from the originals. The latter method may be followed when the members may not 
feel able to compile original papers, or when the original may be deemed appropriate 
without any alterations or additions. 



HOW TO ORGANIZE FOR AND CONDUCT THE STUDY MEETINGS 


The lodge should select a "Research Committee" preferably of three "live" members. 
The study meetings should be held once a month, either at a special meeting of the 
lodge called for the purpose, or at a regular meeting at which no business (except the 
lodge routine) should be transacted— all possible time to be given to the study period. 


After the lodge has been opened and all routine business disposed of, the Master 
should turn the lodge over to the Chairman of the Research Committee. This 
Committee should be fully prepared in advance on the subject for the evening. All 
members to whom references for supplemental papers have been assigned should be 
prepared with their papers and should also have a comprehensive grasp of Brother 
Haywood's paper. 


PROGRAM FOR STUDY MEETINGS 


1 . Reading of the first section of Brother Haywood's paper and the supplemental 
papers thereto. 


(Suggestion: While these papers are being read the members of the lodge should make 
notes of any points they may wish to discuss or inquire into when the discussion is 
opened. Tabs or slips of paper similar to those used in elections should be distributed 
among the members for this purpose at the opening of the study period.) 


2. Discussion of the above. 



3. The subsequent sections of Brother Haywood's paper and the supplemental papers 
should then be taken up, one at a time, and disposed of in the same manner. 4. 
Question Box. 


MAKE THE "QUESTION BOX" THE FEATURE OF YOUR MEETINGS 


Invite questions from any and all brethren present. Let them understand that these 
meetings are for their particular benefit and get them into the habit of asking all the 
questions they may think of. Every one of the papers read will suggest questions as to 
facts and meanings which may not perhaps be actually covered at all in the paper. If at 
the time these questions are propounded no one can answer them, SEND THEM IN 
TO US. All the reference material we have will be gone through in an endeavor to 
supply a satisfactory answer. In fact we are prepared to make special research when 
called upon, and will usually be able to give answers within a day or two. Please 
remember, too, that the great Library of the Grand Lodge of Iowa is only a few miles 
away, and, by order of the Trustees of the Grand Lodge, the Grand Secretary places it 
at our disposal on any query raised by any member of the Society. 


FURTHER INFORMATION 


The foregoing information should enable local Committees to conduct their lodge 
study meetings with success. However we shall welcome all inquiries and 
communications from interested brethren concerning any phase of the plan that is not 
entirely clear to them, and the services of our Study Club Department are at the 
command of our members, lodge and study club committees at all times. 


QUESTIONS ON "RECEPTION AND THE SCRIPTURE READING" 



From the following questions the Committee should select, some time prior to the 
evening of the study meeting, the particular questions that they may wish to use at 
their meeting which will bring out the points in the following paper which they desire 
to discuss. Even were but a few minutes devoted to the discussion of each of the 
questions given it will be seen that it would be impossible to discuss all of them in the 
period of time devoted to the study meeting. The wide variety of questions here given 
will afford individual committees an opportunity to arrange their program to suit their 
own fancies and also furnish additional material for a second study meeting each 
month if desired by members. 


In conducting the study periods the Chairman should endeavor to hold the discussions 
closely to the text and not permit the members to speak too long at one time or to stray 
onto another subject. Whenever it becomes evident that the discussion is turning from 
the original subject the Chairman should request the speaker to make a note of the 
particular point or phase of the matter he wishes to discuss or inquire into, and bring it 
up when the Question Box period is open. 


I What is meant by the phrase "arts, parts and points," etc., familiar to every Mason? 
What teaching do they convey? Is a Mason expected to be square and upright only in 
his dealings with members of the Fraternity? What has always been expected of him 
in his relations to the Craft? Is a Fellow Craft under any stronger tie to the Fraternity 
than he was as an Apprentice ? Why ? 


II What was the original meaning of virtue ? What is its present-day definition ? What 
is your definition of "rectitude" ? Should Masons be content with merely observing 
the conventions of society, or should they strive to be active at all times in things that 
tend toward a higher plane of morality? 


Of what is the breast a symbol in Masonry? What are we to realize from the Fellow 
Craft application of the square ? Has the man who has two codes of ethics, one of 
which he practices for effect in his own community, and the other when away from 
home and among strangers, fully learned the truth designed to be conveyed by the 



application of the square ? What kind of a moral code does Masonry demand that its 
votaries follow ? 


TIT What custom was observed by the Greeks during their ceremony of 
circumambulation ? Why did this custom obtain ? What similar custom is practiced in 
Masonic lodges of the present day ? Why ? 


What did Amos seek to do in his day? What is the end to which the Fellow Craft 
should apply the knowledge gained in his Masonic studies? What was the state of 
society during the time of Amos ? What penalty was inflicted upon Amos because of 
his teachings? What was Amos' method of teaching? 


IV What picture does Amos portray to us in the Scripture reading? What is Brother 
Haywood's inteipretation of the reading? Have you a better interpretation ? 


What was the lesson learned by Job? Can we expect to escape from punishment for 
our wrong-doings? 


SUPPLEMENTAL REFERENCES 


Mackey's Encyclopedia: Points, p. 572; Square, p. 708. 


THE BUILDER: 


Vol. I The Plumb-Line, p. 289. 



Vol. IV Symbolism of the Fellow Craft Degree, p. 263; What a Fellow Craft Ought to 
Know, p. 176. 1919 


CORRESPONDENCE CIRCLE BULLETIN No. 27 


SECOND STEPS By Bro. H.L. HAYWOOD. IOWA 


PART II RECEPTION AND THE SCRIPTURE: READING 


I IN the earliest of all the Old Charges we find fifteen "points" or rules set forth for 
the regulation of the conduct of Fellow Crafts; these were the "perfect points" of his 
entrance to the Order as well as in his transactions with mankind, and it is worthy of 
note that this code of ethics was far in advance of the standards of the fifteenth 
century. There is no need to analyze these requirements except to say that they 
consisted, in essence, of acting on the square, that is, the candidate was to deal 
squarely with the Craft, with his masters, his fellows, and with all men whomsoever. 
In his relations with the Craft he was expected above all else to keep an attentive ear 
to his instructors, to preserve carefully the secrets of his Order and his brethren in a 
faithful breast, and to be evermore ruled by the principle of virtue in his behaviour. If 
such qualifications were demanded of Apprentices in an Operative trade how much 
more may they be reasonably required of a Fellow Craft in a Speculative, or Moral, 
science! 


II In its original form virtue meant valor; today it means rectitude. But the rectitude 
which is virtue is more than a passive not-doing- evil; it is the courageous doing of 
right. "Virtue is but heroic bravery, to do the thing thought to be true, in spite of all 
enemies of flesh or spirit, in despite of all temptations or menaces." The man of 
conventional morality, is content not to steal, drink, gamble, swear, etc., but often it 
does not enter his head that there is an active, aggressive work to be done in clearing 
up the world. Conventional morality is neuter; virtue is masculine; and the Craft that 
seeks to build the Temple of Humanity needs in its votaries something more than 
passive morality. 



All the most vital organs, the brain excepted, are in the breast. A man can go without 
water for days; he can do without food, if necessary for a month or more; but without 
breath in his lungs or blood in his heart he can not live an hour. The breast, 
accordingly, is the symbol of the most essential things in personality, of love, of 
faithfulness, of purity, and character. If the square is applied to the breast it is to 
compel us to realize that virtue must rule in the very deeps of us, in the springs of 
conduct, and the motives of action, as well as on the surface. The man whose morality 
is on the outside of his skin is held up by external restraints and will often fall into evil 
if they chance to be removed, as the deacon of a church or the pillar of a community 
will sometimes wallow in vice while among strangers. But when virtue is the law of 
the hidden motives of the will, the man will walk as uprightly in the slum of a city as 
in the precincts of his home. Should Masonry trust to conventional morality alone it 
would build on sands; by demanding virtue of its members it lays its foundations in 
bed-rock, and the storm may come, the winds blow, the rains fall, but its house will 
not be moved. And the same virtue that it requires in the lodge room, it expects in all a 
Mason's transactions with mankind, else Masonic virtue itself become a lifeless 
conventionality. 


Ill The Greeks, we recall from our discussion of circumambulation, chanted an ode as 
the worshipper moved about the altar from left to right, for their odes were the most 
sacred literature in their possession; but the Master of the Masonic lodge reads from 
the Holy Bible as the Fellow Craft makes his mystic rounds, and that for the same 
reason. He on whose life's journey the Great Light sends its rays may walk 
confidently and cheerfully and not as those who stumble through the dark. 


And it is fitting that in this connection the rays come from the prophecy of Amos for 
that seer sought to bring order and light into the work-a-day world of men, one of the 
chief tasks of the Fellow Craft, who receives knowledge that he may become a social 
builder. Amos wrought his great work during the days of Jereboam II, in whose reign 
religion had grown hard and formal, pleasure had rotted into vice, luxury had become 
a disease, and the aristocracy fattened on the poor. Against these conditions Amos set 
himself, though he was "no prophet, nor the son of a prophet," and he lashed the 
abuses of his people with such effective fury, that the high- ups had him banished 
from the kingdom. "The first great social reformer in history" Amos was no mere 
denunciator but one who condemned things as they are by setting before them a 
picture of things as they should be. 



IV In the graphic visions recorded in his book, Amos sets before us a picture of Israel 
being judged by a plague of locusts; then follows a fire that "devoured the great deep, 
and had begun to devour the tilled land"; these visitations are stayed by the 
supplication of the prophet and then Jehovah brings a new kind of judgment to bear 
on his people. As we may read in Amos' own words, "Thus the Lord showed me; and 
behold, the Lord stood upon a wall made by a plumb- line, with a plumb-line in his 
hand. And the Lord said unto me, Amos, what seest thou? And I said, a plumb-line. 
Then said the Lord, behold, I will set a plumbline in the midst of my people Israel; I 
will not pass by them any more." 


This was no mere dramatic way of saying, The people had been bad; they must now 
be good; the lesson is no such banality as that, but cuts deeper into things. It is really a 
vision of an entirely new kind of judgment, for consider: At first Jehovah chastised his 
people physically, as one may whip a child; later, he passed from external things into 
their hearts and said, In your conscience you will be judged and in your conscience 
you will be punished. It was just the Lord's method of plunging a sharp instrument 
into the naked left breast of Israel ! External punishments came and passed but when 
the inner standard was set up, it remained whatever came and went, and the Lord did 
"not pass by them any more." 


Even is this the truth of things, the law of life - that bad men are not always visited by 
physical evils and that good men do not always receive material reward. This was a 
lesson learned by Job many centuries ago. But there is a harvest from wrong-doing 
that is always sure, as sure as the tides, and it is nothing other than inward conception. 
To do a lie blunts the moral perception; to fall into impurity beclouds the heart; to live 
in selfishness puts out the eyes of love, for the wages of sin is death. Like the path of 
the eagle the ways of the punishment of transgression may be viewless, but they are 
sure, as sure as a plumb-line; the universe is just and in its laws there is neither 
variableness nor turning, and he that is a skilled Fellow Craft in the building tasks of 
life will be wise to govern himself accordingly. 





MASONIC RED CIRCLE CLUB, RALEIGH, N.C. 


BY BRO. A.B. ANDREWS, P.G.M.. NORTH CAROLINA 


ON September, 1918, two battalions of the Tank Coips were moved from Tobyhanna, 
Pa., to the newly established Camp Polk at Raleigh, N. C., (named for Past Grand 
Master William Polk, 1799-1801, the great grandfather of Frank L. Polk, Counsellor to 
the State Department,) and shortly afterwards the War Camp Community Service 
assigned Brother Ossian Lang, Grand Historian of New York, to the position of 
executive secretary, who was directed to take charge of all of the out-of-camp activities 
Instead of organizing a central Red Circle Club, as the War Camp Community Service 
had done in a number of other places, he organized Red Circle Clubs in five churches, 
in the Y.M.C.A., the Woman's Club, the Central Labor Union, and in the Masonic 
Order, which opened club rooms for the soldiers. He had promises of five other clubs, 
the opening of which were prevented by reason of the tankers being moved elsewhere 
for demobilization. 


Owing to an epidemic of influenza the clubs had to be closed down, which prevented 
the prompt opening of the club by the Masons. The three lodges of the city, having 
about 600 members, together with a Chapter and a Commandery of 125 members, 
acting through a local board of relief represented by the three Masters, secured from the 
Grand Lodge the use of the library room, 26 by 48, in which were seven tables at which 
24 men could write and which provided table space for magazines and papers. 
Arrangements were made to have supplied the daily papers of Raleigh, and a New York 
and Washington paper, also several weeklies and magazines, some of which were 
contributed by interested brethren. A dozen easy chairs were purchased and a piano 
borrowed from the Grand Lodge hall together with a borrowed Victrola, completed the 
equipment. The suggested title of "Masonic Club" was discarded as being too 
restrictive, and the name Masonic Red Circle Club was chosen and the War Camp 
Community Service banner hung out to show that it was open to all soldiers and sailors, 
who were free to use it at their pleasure. 


During the fifteen days it was open, which terminated by the tankers' removal shortly 
after the armistice, the Masonic Red Circle Club was visited by between 3,000 and 



3,500 soldiers, who used up 2,500 envelopes together with 5,000 sheets of paper, of 
which it is estimated that at least 1,500 letters were to wives, mothers, sweethearts and 
sisters, going practically to every state in the union. As this was the only Red Circle 
Club in the business district, permitted smoking, and was run strictly as a man's club, it 
filled a want that appealed more strongly to the older men in the tank corps than did the 
church clubs or the Y.M.C.A. Likewise a great number of Masons visited it, feeling at 
home in a Masonic Temple, and again on a rainy day the War Camp Community 
Service flag was very inviting to a tired soldier tramping the street to enter a steam- 
heated building where he could sit down and rest, write letters, smoke, or talk to his 
fellow soldiers. 


-o- 


THE RED CROSS 


The Red Cross is the heart of God, covering all lands except Germany, the faithless 
land, the land of crime, and butchery, of oppression, of inequality; the midnight 
assassin of defenseless women and children, the despoiler of virtue; the Godless land 
that knows no shame and startles not at its horrid and nameless butchery. The land of 
autocracy, reeking with the blood of its benighted followers, slain for a sinful 
ambition. They do not recognize or respect the Red Cross, and is it any wonder? -Rob 
Morris Bulletin 




Through zeal knowledge is gotten, through lack of zeal knowledge is lost; let a man 
who knows this double path of gain and loss thus place himself that knowledge may 
grow. 


- Buddha 



O 


A PREFACE TO MASONIC SYMBOLISM 


BY BRO. RESCUE POUND, DEAN, HARVARD SAW SCHOOL 


IT is not so long ago that a learned man could take all knowledge for his province. In 
the last quarter of the eighteenth century it seemed to Preston entirely feasible to sum 
up all human learning and expound its main principles to the ordinary hearer in three 
lectures. At the end of that century men believed that a learned jurist by sheer 
reasoning might work out by himself a complete code to govern all men in all places 
in all times. Even later compendia of universal knowledge were projected seriously. In 
the nineteenth century men's attitude changed completely. Reaction from this 
boundless faith in the intellect, bom of the Renaissance, led to an era of separate 
sciences, of minute subdivision of learning, of distinct fields of knowledge intensively 
cultivated by individual scholars. In place of the general schemes of knowledge, we 
got narrowly limited, water-tight compartment sciences, each self- sufficient, each 
content to rest on its own basis, and each assured of finding within itself a critique of 
itself. 


All learning in the last century suffered from the self-imposed narrowness of this 
water-tight compartment conception. But Masonic learning suffered peculiarly. For 
modem Masonic learning had its inception in the eighteenth century and had still to 
go through some preliminary stages of development when it found itself cut off from 
learning at large and divided into separate, self-sufficient compartments. Thus we got 
a Masonic history without general historical method, a Masonic philosophy divorced 
from the general current of human thought, and a Masonic symbolism ignorant of 
psychology. Nowhere is the process of breaking down compartments and letting in air 
and light from the outside, a process that is going on rapidly on every side nowhere is 
this more needed than in Masonic learning. Gould long ago did this work thoroughly 
for Masonic history. But it is still to be done for Masonic symbolism. We must view 
this subject for a season as but a phase of a general science of symbols; we must lay 



its foundation not only in Masonic history, nor solely in the history of rites and 
mysteries, but in psychology as well. 


Symbols are visible objects which apart from their own immediate and proper 
significance, represent to the mind something which is not shown but is realized by 
association with it; some ideal content which the symbols suggest, but cannot 
embody. They are said to be of two sorts, natural symbols and conventional symbols. 
In the former phrase "natural" is used in the sense of rational and refers to those 
symbols which appeal to natural reason and so achieve their puipose with the 
unlearned. Conventional symbols, on the other hand, have their basis in tradition and 
appeal 


only to those who know. The former may or may not be new. At any rate, they rest on 
analogies that are associated with the ideas of today, as, for example, when light is 
taken as a symbol for knowledge or truth, black for mourning, and so on. But it will 
be perceived that often in such cases we have simply a strong traditional association 
without any necessary association for all men in the absence of tradition. In 
consequence, well-known symbols may easily be borrowed and put to new uses, as 
many assert happened in the case of more than one pagan symbol taken over by the 
early church. Thus there is an easy transition from one type of symbol to the other. 
Traditional or conventional symbols rest on habitual rather than rational association 
with the subjects they suggest. In origin, no doubt, they were natural symbols. But 
after the circumstances that determined their choice have passed away, constant 
association with the object symbolized, kept alive by tradition, enables them still to 
function as symbols. A great many Masonic symbols are of this character, as, for 
example, the shape of the lodge, symbolizing the world, or the triads, of which 
Masonry in all rites is so full, symbolizing perfection. 


Natural symbols require little or no study or exposition. But as the analogies upon 
which traditional or conventional symbols proceed have usually ceased to appeal to 
us, as the ideas that suggested them have been forgotten and sometimes their 
applications have been wholly lost, exposition of them, investigation of their history, 
and attempts to reconstruct their applications afford a tempting field for study. The 
Masonic student is attracted to them specially because symbols are among the most 
important of our traditions. Our ceremonies themselves are largely allegorical or 
symbolic and employ symbols at every stage and on every hand. To make the most of 



these symbols they must be studied. Accordingly, apart from its interest as a pure 
science, the study of symbols has a practical side for the Mason and symbolism has 
been recognized from the beginning as one of the chief departments of Masonic 
scholarship. 


Psychologists have generally rested symbolism upon association. Some, however, 
have sought a more intimate connection. Thus Lotze says of symbols in art, "We live 
over again in the object the motion to produce it." Symbols are obviously associated 
with the things symbolized. But many have felt that there is a sympathy involved that 
is not true of ordinary associations. It has been said that there is "an investiture of the 
object with the observer's own idea and feeling in a more intimate manner than is 
implied by the term association." This controversy as to the psychological basis of 
symbolism has gone on chiefly in connection with aesthetics and the conclusions 
reached are not very applicable to Masonic symbolism. Unhappily, no Masonic 
student of symbolism has taken up this fundamental question. 


Another branch of learning which has been much concerned with symbols is logic. 
Here the theory of symbols has been treated fully, especially in connection with the 
nature of knowledge. Thus Leibnitz distinguished between intuitive and symbolical 
knowledge. The word "intuitive," so used, is deceptive. Leibnitz took it in its original, 
etymological meaning, in which it refers to what we know by looking on it or by 
seeing. Accordingly he uses the phrase to include all knowledge which we gain 
directly through the senses or by immediate communication to the mind. Symbolical 
knowledge, on the other hand, is that which we cannot gain directly through the 
senses, which, therefore, must be represented to us. Thus writers on logic remind us 
that we may learn by the direct evidence of our senses what a square or a hexagon is, 
but we cannot expect to earn in this way what a chiliagon or figure of one thousand 
sides is. If one doubts this, let him attempt y looking at them to tell the difference 
between a figure of one thousand sides and one of a thousand and fine sides. Such 
conceptions can be known to us only symbolically. And this is true of all large 
numbers also, for the velocity of light (186,000 miles per second) or the distance of 
the sun (91,000,000 miles) are beyond reach of our imaginations. So we speak of 
infinity, of zero, of nothing. But there is nothing here that may be perceived through 
the senses; nor can one realize in the mind, such conceptions as "the unthinkable," the 
inconceivable," the "impossible," about which we speak continually. Such things are 
only to be treated symbolically. 



Symbols, then, enable us to know what we cannot now directly through the senses and 
enable us to keep in mind or to keep before the mind what is not and cannot be 
directly and immediately represented to it. Hence symbols play a great part in all that 
we do. Art is largely symbolic, endeavoring to present to us through symbols what we 
cannot apprehend directly. Religion uses symbols in the same way "as sensuous 
emblems of spiritual acts and objects." Ritual is symbolic, and so are even the 
sacraments in one aspect of their significance. In this aspect religion often makes use 
of art. For as the objects of religion are unseen and intangible, there is obvious need of 
"helping the imagination by means of sensuous objects which may serve as fitting 
materializations of the spiritual." Even the architecture of churches is symbolic. The 
building is not merely adapted to certain functions. Even more, the very form of the 
building seeks to express the spiritual import of those functions. 


Symbols are no less important in practical affairs. Large parts of mathematics are 
symbolic. Chemistry is full of symbols. Even in biology we are coming to think that 
genus and species are symbols by which we are able to represent knowledge of types, 
none too clearly defined, in a universe of infinitely diverse individual creatures. 


No less a role is played by symbols in the social sciences. In primitive law symbols 
are used on every side, since primitive man has no general ideas and the abstractions 
of developed legal science are beyond him. He cannot conceive of litigation over an 
abstraction called a title, so in the beginnings of Roman law a bit of turf from the land 
in dispute was brought in before the magistrate and the parties went through the form 
of a fight for the possession of it, in which the magistrate intervened. If a flock of 
sheep was in dispute, a bit of wool from the flock was the subject of the simulated 
fight, and so on. Again, the Roman used the spear as a symbol of title to property, and 
Tacitus tells us of a like symbol among the ancient Germans. All Masons know the 
Jewish symbol in case of sale and redemption. In our own law the formal ceremony of 
conveying land by livery of seisin was highly symbolic, and we still speak of 
symbolic possession where one makes delivery in case of gift, for example, by 
delivering the key by means of which the donee may obtain actual control. 


Likewise in government symbols are made use of to keep before men's minds the idea 
of sovereignty, to enable them to comprehend the abstraction called the State, to hold 
up before them some visible sign of authority. The king is a symbol. His image, his 
monogram, his superscription stand for the State to many who can keep before their 



minds the ownership and the rights of George and the duties due to Alfonso or Victor 
Emmanuel when the State as an abstraction would appeal to them but dimly. In the 
same way we speak of loyalty to the flag, love of the flag, and the like, thinking and 
speaking of the visible symbol rather than the invisible and intangible things for 
which the symbol stands. So also we speak of Uncle Sam or John Bull as symbols for 
the abstractions of the American or the English people. Sociology devotes much 
consideration to ceremonial institutions as means of social control. But these are 
symbolic. Homage, coronation, investiture, inauguration, are outward signs of 
something which is not tangible or visible. Says Professor Ross: 


"The picturesque, dramatic, or sensational will serve to impress an event upon the 
memory; hut the ceremony that modifies the feelings must be full of meaning. It 
dwells on what would be overlooked, reminds of that significance that would be 
forgotten, and so reveals the full significance of what is being done." 


Such, then, are the uses of symbols. They enable us to reason abstractly; to extend our 
knowledge far beyond what we can know immediately and directly through the 
senses; to hold before us through the aid of a visible sign things invisible and 
intangible which are of the highest import in our daily life. They enable government 
to keep men conscious of its reality. They enable society to exert a necessary control 
by keeping before men in outward forms and ceremonies the abstract principles by 
which they must be governed in a life measured by reason. 


On the other hand, symbols are liable to abuse, and some of these abuses have crept 
into Masonic symbolism. The chief abuse is that symbols readily lead the careless to 
confuse the symbol with the thing symbolized, to think that there is some real bond 
between them other than association in the mind of the observer. This may easily run 
into nominalism; it may give rise to a belief that realities are wrapped up in names, 
that if one knows the name of anything, he knows the thing itself, and that in 
reasoning about names he is reasoning about things. "There is no worse habit for a 
student or reader to acquire," says William James, "than that of accepting words 
instead of a knowledge of things." Look at our Fellow Craft lecture and note how it is 
full of definitions. We have had to learn in other connections, too, that one has by no 
means mastered a thing simply because he is able to repeat an abstract definition of it. 



Another abuse of symbolism is to be seen in the idea that a symbol not merely helps 
to comprehend a thing but thereby gives us control over it. We see this in its crudest 
form in witchcraft, when the warlock makes a wax figure of his victim and puts the 
latter to the torture of rheumatism by sticking the figure full of needles. We see it in 
its highest form in metaphysics. Thus, William James says: "Metaphysics has usually 
followed a very primitive kind of quest. You know how men have always hankered 
after unlawful magic and you know what a great part in magic words have always 
played. If you have his name . . . you can control the spirit or whatever the power may 
be. . . . So the universe has always appeared to the natural mind as a kind of enigma of 
which the key must be sought in the shape of some illuminating or power-bringing 
word or name. That word names the universe's principle, and to possess it is after a 
fashion to possess the universe itself.... Matter, Reason, the Absolute, Energy, are so 
many solving names. You can rest when you have them. You are at the end of your 
metaphysical quest." Many study symbolism in the same way, consciously or 
subconsciously, as if by penetrating into the original meaning of symbols, as disclosed 
by their history, or the true meaning of them as disclosed by logical or mystical 
principles of symbolism, they could acquire some sort of control of realities, some 
sort of power over the universe. 


With this prelude as to symbols generally, a preface to Masonic symbolism may 
proceed to the primitive uses of symbols and next to the philosophical use of symbols, 
thus paving the way for a treatment of the Masonic use of symbols as a resultant or 
product. 


Primitive society resorts to symbols for four purposes: (1) To convey messages, (2) to 
give instruction, (3) as a means of social control, and (4) to obtain control over nature. 
Before alphabets and writing have evolved men make use of ideographs and 
hieroglyphics, which sometimes attain their ends by picturing the very thing to be 
suggested to the beholder, but often appeal to the latter symbolically. Thus the 
Chinese ideograph for what we should call "a row" is a conventionalized picture of 
two women under one roof. For symbolism seems to play a much larger role in human 
psychology than we had perceived. A great part of what we do subconsciously is 
symbolic. Indeed psychologists believe that our dreams are largely symbolic. The 
undeveloped primitive mind, incapable of abstract reasoning, proceeds subconsciously 
by means of symbols. 



Primitive teaching proceeds wholly by imitation and by symbols. What is not done by 
simple imitation of the master, is done by imparting the symbol and explaining it. 

Thus the primitive tribe inducts the boy into manhood by symbolic ceremonies to 
teach him that the boy is no more and that a man with a man's duties and a man's 
responsibilities has arisen in his place. Even more the primitive secret societies that 
grow out of these ceremonies employ symbolic dress and symbolic implements. One 
phase of this use of symbols has attracted much attention from Masonic scholars. It 
has been asserted that the ancients used symbols at the same time to teach the initiated 
and to conceal from the uninitiated. Albert Pike dwells much upon this aspect of 
ancient symbolism. No doubt there are such cases in primitive rites. But it is hard to 
be sure that we have any authentic cases since we are in no very good position to 
judge. It is seldom possible to be sure how such symbols were meant to be interpreted. 
There are, however, clear cases in later symbolism, and eighteenth-century French 
Masonry furnishes a notable example in its teaching of liberty of thought under the 
symbol of a contest for liberty of passage a symbol known to one of our rites today. It 
is not unlikely that this device is as old as symbolism. 


The chief use of symbols in primitive society is as a means of social control. Primitive 
man forgets authority unless its visible sign is always before him. He forgets his duty 
unless the duty is visibly represented to him. Law and order as abstractions have no 
hold on him. They must be kept before his mind by symbols. The gods must be 
represented to his eyes by idols or statues or he cannot regard them. In short, morals, 
religion, and government get and keep their hold upon him largely through symbols. 
Hence symbolism is highly developed among primitive peoples and primitive secret 
societies have independently more than one symbol of which we speak and think as 
Masonic only. 


Developing confidence from these notable achievements by means of symbols, 
primitive man becomes ambitious of greater things and seeks to control external 
nature in the same way. This attempt to control the thing symbolized through the 
symbol gives us, along with magic, the crude beginnings of metaphysics and the crude 
beginnings of medicine. In the one case the quest is for a single simple principle of 
nature, wrapped up in some symbol, possession whereof will enable the possessor to 
direct natural forces; in the other there is a quest for the fundamental principle of 
disease in general or of some particular disease, which again is to be wrapped up in 
some symbol whereby the disease may be controlled. To primitive man the occult was 
a serious practical business. He looked upon it as we look upon physics or upon the 
study of electricity. 



It was a means whereby nature might be harnessed to man's use. We make a great 
mistake today when we attribute any more profound significance to primitive symbols 
of this type. 


Passing to symbolism in philosophy, we may begin with the Pythagoreans. For even if 
we may not for other than ritualistic puiposes refer to him as "our ancient friend and 
Brother," Masons must always feel a kinship to Pythagoras because he called 
symbolism to the aid of cosmology. Prior to Socrates the problem of philosophy was 
to lay hold upon the original ground or basis of things which outlasts all change; to 
discover how this original basis changes into the particular things which we see about 
us, and how it changes these things back into itself. The Milesians sought to find this 
original basis of the universe in some element. The Atomists sought it in primordial 
indivisible constituents of matter. The Eleatics sought it in a unity of nature. 

Heraclitus thought he had found it in a perpetual but rhythmical flux or change. 
Attacking the same problem, the Pythagoreans conceived that this permanent being 
which men were seeking was to be found in numbers. They held that in contrast with 
changing things of experience, numbers, as regards their content, possess a validity 
independent of time; that they are eternal, without beginning, imperishable, 
unchangable, immovable. Thus, so they reasoned, numbers possess the unity and 
permanence sought by the Eleatics and the rhythmical order insisted on by Heraclitus. 
They found the abiding essence of the universe in mathematical relations, particularly 
in numbers, and as their solution was more abstract than that of the Milesians, more 
possible to represent to the imagination than that of the Eleatics, and far clearer than 
that of Heraclitus, naturally it had much influence. 


But the Pythagorean solution of the problem of cosmology readily went into 
symbolism. For they believed that in the antithesis between the limited and the 
unlimited they recognized the antithesis between the odd and the even in numbers, 
and they identified this antithesis with that between the perfect and the imperfect, the 
good and the bad. They put over against the limited, the odd, the perfect, and the 
good; antithesis of the limitless, the even, the imperfect, and the bad. Yet they 
conceived that both principles were united in the number one, which had the value 
both of an even and of an odd number, so that in the universe as a whole these 
antitheses were adjusted to form a harmony. In other words, they conceived of the 
universe as a harmony of numbers, and with this idea they exerted themselves to make 
an order of things corresponding to the system of numbers by assigning the 



fundamental conceptions in every department of knowledge to various numbers and 
on the other hand by assigning to every individual number, especially to those from 
one to ten, determining significance in the various spheres of reality. As Windelband 
says: "The fantastic nature of the symbolic interpretation into which they fell in doing 
this must . . . not cause us to overlook the fact that the attempt was made thereby to 
recognize an abiding order of things which could be grasped and expressed in 
conceptions and to find the ultimate ground of this order in mathematical 
conceptions." In a phrase, the Pythagoreans attempted to comprehend and represent 
the universe by means of mathematical symbols. Thus they have a real place in the 
history of human thought. But today we have better ways of trying to comprehend and 
represent the universe. We do little honor to the Pythagoreans when we solemnly 
retail the letter of their speculations as if they had some intrinsic validity, when their 
true significance lies in their attitude toward and their spirit of approach to a great 
philosophical problem. Let us approach the modem problem of philosophy with the 
same determination to achieve a reasoned result whereby permanence and stability 
may be assured, rather than continue to repeat the details of their speculations as to the 
exact numerical equivalent of this or that. Otherwise symbols be come our masters 
rather than our servants. 


Thus far the task of philosophy has been to comprehend external nature and to 
represent it. After Socrates the interest in philosophy turned from the outside of man 
to the inside, and when, following the the conquests of Alexander the Great, in the 
period of decadence after the great age of Greek intellectual activity, the Helenistic 
culture spread over the civilized world, the revived symbolism of the Neo-Platonists 
was a higher symbolism, for it attempted to symbolize the spiritual. They thought of 
the world immediately the about us as chiefly significant in pointing the way to a 
higher world. Its value was not in what it was but in what it revealed. It was the sign 
and symbol of a higher being. Thus their doctrine, instead of seeking symbols of the 
actual world of sense, treated that world as having a symbolic character. Presently 
there came a succession of debasements of this philosophy in the writings of the 
Hellenizing Theosophists, the mass of writings that go by the name of Hermes 
Trismegistus, the Gnostics, and later the Cabbala. Albert Pike has studied these 
attentively and has revived much of their elaborate symbolism- But this symbolism is 
quite void of meaning for us if we are ignorant of its philosophical pedigree, and when 
we are able to comprehend it we can but see that there are better ways to represent the 
more critical metaphysical knowledge of the modem world. 



With the revival of learning that ushered in the world of today there came presently a 
revival of symbolism in philosophical thought. The Middle Ages were wholly 
dominated by Aristotle, whose powerful intellect, perhaps "the most powerful ever 
possessed by any man," was yet limited to the exterior of things and unable to reach 
beneath to the hidden forces by which things are moved. "It was natural," says Benn, 
"that one who ranged with such consummate mastery over the whole world of 
apparent reality, should believe in no other reality.. . . The visible order of nature was 
present to his imagination in such precise determination and fulness of detail that it 
resisted any attempt he might have made to conceive it under a different form." When 
the reign of Aristotle came to an end and men sought once more to comprehend and to 
represent the unseen and the unseeable, a flood of symbolistic writing resulted. 
Chemistry has its roots in the half charlatan symbolism of Alchemy. The symbolic 
medicine of the revolt from Galen has an important place in the history of modem 
medicine, and the hermetic philosophers, who busied themselves with alchemy and 
symbolic medicine and attempted to adapt and apply the fusions of Oriental mysticism 
and NeoPlatonic symbolism of the Hellenistic decadence, are in the right line of 
descent of our Masonic symbols. 


Later the rationalism of the age of "enlightenment" turned men away from symbolism. 
For a time men's faith in reason was boundless. The age of Preston cared nothing for 
symbols except as they might be made convenient vehicles of rational instruction. 
Indeed Preston indulges in an obvious sneer at those who would employ symbols 
otherwise than to impart "wise and serious truths." And when presently reaction from 
this age of reason came with the Romanticists of the nineteenth century, it was felt 
chiefly in art, and the revival of symbolism was most conspicuous in aesthetics. There 
was no adequate philosophical apparatus to guide the revived Masonic symbolism of 
Pike, snow in consequence the subject is still disfigured by too much of Hermetic 
charlatanism. With the clearer light afforded by psychology and the gesture 
appreciation of the role of symbols in man's subconscious life and the effects thereof 
upon his conscious activities which it reveals we may hope presently for a more truly 
scientific study of our mass of traditional symbols. This will build, indeed, upon the 
historical studies of Pike and will use much of the results of his instinct for 
interpretation. But it will have a critical method unknown to his time that will enable 
Pike's successor in Masonic symbolism to do for that subject what Gould did for 
Masonic history. And so with one further suggestion this preface to that work may be 
brought to an end. As we now think, things are important not so much for what they 
are as for what they do. Institutions are significant functionally rather than 
intrinsically. Thus our student of Masonic symbols will investigate the history of the 
symbols employed by the Craft and will seek their original meanings and the 



development of their interpretations. But above all he will ask, and will seek to know 
by means of their history and their development, how they function today, what they 
teach today, and how they teach it, and even more what they may teach and how we 
may make them effective for teaching it. 




THE PLACE OF MASONRY IN THE RENAISSANCE OF DEMOCRACY 


BY BRO. GEORGE B. THOMAS, RHODE ISLAND 


THE word Democracy has become the slogan of mankind. Self government for all 
nations and clans is the accepted ideal to which the entire human race has suddenly 
become committed. It is certainly a worthy goal, a "consummation devoutly to be 
wished" by all sincere lovers of humanity. It is the logical fruit of Christianity as 
finally applied to the problem of governmental matters. 


As to the propriety and the probability of its ultimate attainment by the entire human 
race there can be no possibility of doubt to the man who believes that Christianity 
itself will finally conquer in its conflict with the varied evils of the world. But the 
burning question just now is this: Is this lofty ideal within the immediate reach of all 
those who are clamoring for it or upon whom many of our leaders would fain thrust it 
without further delay? Allow me to emphasize the fact that I am in most hearty accord 
with this ideal, but I fully believe that if the ideal is to be realized at all it must be 
done by facing all the facts in the case. To win a battle it is of first importance to 
know as much as possible about the strength and nature of the enemy in the way. If 
this task is to be achieved, it will be achieved by overcoming certain very formidable 
difficulties confronting us. The Great Teacher has admonished us that he who would 
build a house should first sit down and count the cost, lest otherwise he might begin to 
build and not be able to finish. 



Democracy includes two essential ideas, "government" and "by the people." Judging 
by much that is said in certain quarters just now the whole emphasis must be placed 
upon the one idea of the people. Much of the thinking, if thinking it can be truly 
called, exhausts itself in a vague idea that all you have to do in order to transform an 
autocracy into a democracy is to destroy autocracy and turn the people loose. 
Presumably, in the minds of many, democracy is the only possible alternative of 
autocracy. This is a fundamental error. It is one thing to overthrow autocracy, and 
quite another thing to establish democracy in its place. Mexico is a near-by example. 
Russia and many contiguous regions are a classic showing of what may possibly take 
the place of autocratic government when once overthrown. Call it what you will, 
"Mobocracy," "anarchy," "Bolshevism," it is the same red rage of the people let loose 
without any restraint whatsoever save the natural limits of their brute strength. Is that 
democracy ? No. To be a democracy, a people must be able first to sit down and agree 
upon a fundamental law which we call a constitution. Until they, or a ruling majority 
of them, can do this it is useless to talk about a democracy. But to be a democracy, 
they must not only write and adopt a constitution, but they must be able to maintain a 
sufficient balance of power to enforce its fundamental provisions. Government, rule, 
law and order "of the people, by the people, and for the people" that is democracy, and 
that alone. 


In view of all that is now taking place in many quarters of the Old World and of some 
occurrences even in our own land, it is becoming a serious question in the minds of 
many of our most loyal and thoughtful citizens whether we can much longer escape 
the same wild disorder and bloodshed, to say nothing of the destruction of our 
property, unless we face the facts with our eyes wide open, and then act promptly and 
effectively. It seems wise to me that the time is at hand to tighten our girdle, clarify 
certain ideas and expressions much used, and re-state and modify in terms of justice 
and safety the priceless principles which have come down to us from our fathers. It is 
not too much to say that so far as the democratic ideal is concerned, as the United 
States goes so will go the nations of the earth for centuries to come. The eyes of the 
world are strangely fixed upon us; especially is this true of the millions only recently 
emancipated from the old autocratic dynasties of Europe and Asia. While we are not 
more democratic in reality than England and France, perhaps, our traditions of self- 
government are different. They root in no despotic past, but in the soil of freedom. 
Therefore, if democracy can not weather the storm in this land, it can not weather it 
anywhere on earth at this time. We owe it, then, not simply to ourselves and to our 
posterity to see that it does survive, but we owe it to all the peoples of earth who are 
wistfully looking to us. It is well to remind ourselves of the fact that experiments in 
democracy have been made in other ages and other lands, and ultimately failed. Will it 



fail in this age? Will all the great nations crumble into warring clans till civilization 
shall perish, and law and order again slowly evolve through autocratic leaders who 
shall finally emerge here and there as did the feudal lords in former ages? It must not 
be. America must lead the way in restoring law and order and in establishing it upon 
the basis of true democracy. 


But if it is true that the world is looking to America, to whom in turn must America 
look? We are a strangely cosmopolitan people. What element is to lead ? Who are best 
qualified to lead ? As a great body, I do not hesitate to say that I believe there is no 
other aggregation of men so eminently fitted to lead the way through these trying 
times as Freemasonry. This is said in no pharisaical boastfulness, nor with any 
suggestion or desire that Masonry should rule for its own glory, but because I feel that 
"unto whom much has been given, of him shall much be required," and surely much 
has been given to us which peculiarly fits us to render a large share in this great task 
now before us. The whole history of Masonry has been that of freedom from tyranny 
on the one hand and of lawlessness and crime on the other. Masonry has never 
unsheathed the sword save in defense of liberty and justice, and she has never 
sheathed it till those ends were attained. Then it was Masonry in a pre-eminent degree 
which so tenderly and yet so resolutely cradled democracy in the first eventful years 
of America's history. In confirmation of this, I need but call attention to a few of the 
many illustrious names written alike on the pages of Masonic records and American 
history Franklin and Jefferson, Lafayette and Washington! But not only is Masonry 
fitted by such traditions to lead in this crisis, but she is fitted because of the high 
average intellectual, moral, and social fitness of her members. They are selected with 
great care from all honorable walks of society from the day-laborer to the 
multimillionaire, from all political parties, from all religious faiths. For the most part, 
they come from the best homes and inherit the best traditions of freedom and justice. 
They found their faith upon the precepts of the one Book, the entrance of which 
always giveth light. They are men of affairs and men of ideals. 


For the foregoing reasons I would set before you for your thoughtful consideration 
suggestions of a concrete form which I believe will for the most part commend 
themselves to the most intelligent and patriotic citizens who feel that something 
should be done and done promptly if we are to stay the red tide now flowing our way 
from the torn and troubled lands across the seas. I feel that we should set in motion 
those forces of public opinion that will not only "create sentiment," but will also 
crystallize it into laws that shall have teeth. We have heard constantly dinned into our 
ears the cry that we must "Americanize the foreigners in our midst." But while that is 



a beautiful expression, it now needs to be defined until we know what we mean. There 
has been, so far as I have been able to discover, very little suggestion as to any 
worthwhile departure from the old methods when it comes to any statutory enactment. 
For the most part the suggestions proposed are to be left to the individual as to 
whether he will accept them or not. The one thing that is apparent is, that those who 
most need to be Americanized are the very last people who could be induced to accept 
these necessary changes. Hence it is not moral persuasion alone that is needed, but the 
enactment of wise laws in the light of changed conditions. In some cases it might be 
necessary to make amendments to our National Constitution, but that need not 
discourage us in such an undertaking. The constitutional latch- string is always on the 
outside of the door. I offer the following conclusions as the result of much reflection 
over the issues involved, believing they will meet with your approval in a general way 
at least although time precludes an extended discussion. 


But before detailing these proposed measures, allow me to call your attention to the 
fact that democracy must rest upon two fundamental qualifications, intelligence and a 
morality rooted in deep religious conviction. Consequently the two deadly foes to 
self- government are ignorance and immorality. Whatever tends to promote 
intelligence and morality or to restrain the ignorant and criminal classes is to be 
sought for most diligently above all other considerations in the making of laws and in 
their enforcement. When we speak of world democracy, as an immediate success, a 
glance at the human race in its entirety is sufficient to convince us that these two 
essential qualifications are sadly lacking on the whole. For example, of China's four 
hundred and fifty millions, only four per cent can read. Of India's three hundred and 
fifteen millions only six per cent can read. Of Russia's two hundred millions only 
about ten per cent can read. The over whelming per cent of the population of the 
Balkans are illiterate, while all but a negligible part of the aborigines of Africa, Asia, 
and the Asiatic islands with the exception of Japan, and about seventy- five per cent of 
the population of South and Central America and Mexico are unable to read. In short, 
if you were to line up the earth's population today and then start down the line, two of 
every three persons into whose faces you looked would be found to be illiterate. The 
general moral level is no higher. The awful immoralities of India are notorious. In 
South and Central America and Mexico the same low ethical practices obtain. It is 
said that in the best part of South America, one out of every five of the population is 
born out of wedlock, while in more than half of her territory, three out of every five 
children are illegitimate. Now considering this wretched intellectual and moral 
unfitness of more than half the population of the globe, a population for the most part 
only recently wrenched loose from their ancient moorings and sent drifting blindly 
about, the importance of our immediate action in order to secure our institutions and 



our civilization from being swamped looms up clearly before us. What, then, do we 
need at this time more than ever before? 


Evidently one of the two essential duties is to make vigorous war against ignorance 
and its fruits. An educational system that shall unify our vast population is of first 
importance. To begin with, we must make a concerted move to see that henceforth we 
shall have but one language as the language of our citizens. That language is to be the 
English language. It is pre-posterous to think of ever supplanting that speech by any 
other. It would be a sad day if it should ever be come necessary to translate the 
Declaration of Independence, the Constitution, and the immortal documents of 
Washington and Lincoln before they could be read and understood by any 
considerable element of our citizens. But we need the immediate enactment of a 
national law prohibiting the teaching of any other language than the English language 
in any school, public or private, below the eighth grade, and no one should be allowed 
to study any other language in any public school or private until the eighth grade has 
been completed. Furthermore, no foreign-language publications of any kind 
whatsoever should be allowed to be printed or circulated except the classics and the 
established devotional books of those religious bodies whose ritual may be required to 
be in a foreign language, and in all such cases they should be approved by a 
competent commission. No other than the English language should be allowed in any 
assembly or gathering. If this matter is left to mere local sentiment it will fail exactly 
in those localities where its enforcement is most needed; namely, where foreign- 
speaking peoples predominate. It is a matter that concerns the whole nation, and 
therefore should not be left to the several states. 


Not only should we require that the English language shall be the only medium of 
instruction through the eighth grade and in all the publications printed or circulated, 
but we should also legislate so as to weed out all illiteracy among our people, or 
failing in that, we should render the irreducible minimum of illiterates politically 
innocuous. How can this be done? Again since it is a matter of vital importance to the 
whole nation, the national government should enact a law that shall require future 
voters who shall register for the first time to present at the time of their first 
registration a certificate showing that they have completed the studies through the 
eighth grade. Failing this, they should be required to pass a public examination 
covering those studies before being allowed to vote. A reasonable period should be 
granted after the enactment of the law before taking effect, say a period of five years. 
In the small number of cases where poverty would prevent future citizens from 
acquiring such an education, the necessary assistance should be given. Nothing else 



will be so expensive in the long run to our nation as a large number of ignorant voters. 
I know that there would be opposition to such a movement, and recourse would be 
had to the old and exploded doctrines of "personal liberty" and "states rights." This 
law would not say that a citizen must educate, but it would say that if he is too lazy or 
indifferent he shall have no suffrage rights. Such a law as this would reduce the 
ignorant in our country to two classes, those who were mentally defective and those 
who were too indolent, and neither class has any business with the right of suffrage in 
a democratic government like ours, where intelligence is one of the two absolute 
essentials to good citizenship. If it is right to force people to pay taxes to maintain 
public schools, it is certainly right to compel those for whom the schools are intended 
to patronize them. So-called compulsory attendance is not enough, but a certain 
definite fruit of attendance is the thing, and that fruit is a reasonable degree of general 
education equivalent to the work of the eighth grade. 


Secretary Lane has recently called attention to the fact that ten per cent of the first two 
millions called to the colors were unable to read or understand the orders given them. 
We are also told that eighteen per cent of the future citizens now below the adult age 
are attending no school and are growing up in ignorance. Attention has been called to 
the serious menace of our illiterate citizenship in time of war. Its menace is fully as 
great in times of peace, and in my judgment, far more dangerous, for it is then that the 
restraints on lawless propaganda are removed. The report of Secretary Lane did not 
begin to show the actual lack of education, for while ten per cent are illiterate, a very 
much larger per cent is without sufficient education to appreciate the merits of any 
political discussion or propaganda carried on through the written page, such as could 
be expected in the case of those with an eighth grade education as a foundation. How 
much longer are we going to permit such conditions to exist? We have keen amply 
warned. Now shall we act? 


The next point to which I wish to call special attention and upon which I wish to lay 
special emphasis is the most delicate and yet the most vital question underlying the 
whole matter of maintaining law and order in our midst. I refer to the very ark of our 
civil liberty, the right of free speech and a free press and what goes with it, the right of 
the free use of the mails for all publications not treasonable in their intent and effect. 
But where shall we draw the line between the legitimate privileges thus guaranteed us 
by the constitution and their abuse by those who take advantage of such guarantees 
under which to spread a propagandum or propaganda which if finally effective will 
overthrow the very constitution itself? All patriotic people believe that there should be 
some tangible line of demarkation between the use and abuse of these priceless 



guarantees, but up to date, I know of no one who has suggested any such principle. I 
am going to suggest such a principle, and so far as I know, it is absolutely original' 
with me. I do not claim that it would completely solve the problem, but I do believe 
that it would reduce our danger to a point where it would become practically 
negligible. This is my suggestion: Let us amend our constitution so as to limit the 
rights of all social, political and economic propaganda to the citizenship of this 
country; that is, to those who were born here or have been naturalized. This will debar 
all foreign agitators who plan to flood this country as soon as peace comes. It is well 
known that the Bolshevists of Europe have well-laid plans to deluge our nation with 
anarchists and other red-handed cut-throats for the deliberate puipose of overthrowing 
our nation. Now if we do what common sense says we should do, and at once amend 
our constitution so as to limit the guarantees of Lee speech and of a free press to our 
own citizenship, we shall at one blow cut the earth from under their feet the moment 
they come, and they will not come. If we take this step together with the first one 
mentioned in this discussion (limiting all spoken and written propaganda to the 
English language) we shall debar foreign agitators and foreign language meetings for 
all political and social discussions and propaganda. Who does not know that most of 
our flannel-mouthed agitators against the rights of life and property and their 
constituency are those of foreign birth or bom of foreign parentage? Here is also the 
one fruitful field for the professional ward-heeler who would personally profit by 
stirring them up, organizing them, and deceiving them. Unless something is done soon 
to end this un- American procedure, anarchy will overtake us. If a citizen of any 
country on earth has a worthy idea or ideal which he would like to place before our 
people, it can easily be translated into the English language, and then the American 
people can consider it from the American standpoint, see it through American eyes, 
think it through American brains, and if it is worth while, and practical, assimilate it to 
American conditions. We shall in no way interfere with the rights of free thought 
except to restrain anarchy and crime. We do not want a horde of foreign agitators just 
waking out of centuries of soporific stupor coming here to attack our institutions and 
incite to revolution. Let us strike at the roots of the matter, and strike now ! How can 
we give the increasing millions of foreign- speaking voters of this country the 
American viewpoint on social and political and economic questions so long as we 
allow them to be led on by foreign subjects who address them in a foreign tongue 
which we can not understand, much less speak ? And in this immediate connection, 
and as a part of this plan, we should limit all teachings in our schools, public and 
private, to teachers who are also citizens of our country. The schools are at the very 
fountain head of our national thought-life, and they must not be poisoned by allowing 
them to be occupied by foreign subjects. 



If the foregoing were adopted, I firmly believe we should vitally change the whole 
character of the dangers which now menace us. Other things should receive attention 
as secondary matters for they are important. Among these, I venture to suggest that we 
need a much longer period of residence, on an average, before allowing foreign-born 
peoples to acquire the right of suffrage. In some states, unless recently changed, 
foreign subjects can vote for national as well as state and municipal officers after a 
brief period of residence. This needs to be corrected by a national law or amendment, 
for certain great cities may at any time and in any emergency fall into the hands of 
disloyal officers put there by foreign and disloyal subjects who are qualified voters, 
and thus the whole city becomes a menace to the entire nation. We have had recent 
experiences enough to open our eyes. Shall we profit by the lesson? No person should 
be allowed to vote in any election national, state, or municipal who is not a citizen of 
the United States. Furthermore, all that can be done should be done to break up and to 
prevent "foreign quarters" in our country. A stop should be put once and forever 
against all "colonizing" of foreigners in our country. All who are fit to enter our 
borders should so far as possible be distributed so as to be assimilated through our 
public schools to become real American citizens. Additional restraints should be 
speedily imposed against foreign immigration ere the flood gates are opened, for we 
have never before been threatened with such flotsam and jetsam as now menace us, 
threatening to swamp us in a mighty maelstrom of murder and rapine. 


The last point I wish to discuss is concerning the other of the two essentials of 
democracy, the moral qualification. I shall be brief, not because I regard it one whit 
less in importance than intellectual fitness, but because the one suggestion I have to 
make can be briefly put. I know that we can not create morality by legislation. But 
while we can not compel people to be good, we can compel them to behave. We need 
a law disfranchising all those who commit a major crime, as is now the case in many 
or all the states, but what is of even greater political significance, we need to 
disfranchise all who habitually commit petty crime. It is the large following of petty 
criminals who systematically commit minor offenses who constitute our greatest 
political problem from a moral standpoint. They congregate in certain wards and 
communities and control the politics. By their political threat they intimidate many 
politicians who really have no sympathy with them or their methods, but who greatly 
fear their votes. Now we owe it to office holders to remove so far as Possible such a 
menace. It is preposterous to longer permit an ever-increasing horde of lawless voters 
to go on agitating for laws to suit their criminal notions. In enacting such a law, it 
should be provided, of course, that all who have been unjustly convicted, as 
subsequently proven, shall be cleared of all taint. Also, those convicted but later 
declared within their constitutional rights should likewise be free from all taint. But in 



all cases where the right of suffrage has been later restored on account of presumed 
reformation, such restoration should be limited to one time, and any subsequent lapse 
into the criminal class should permanently disfranchise the offender beyond any 
possibility of restoration. Above all, no criminal should be allowed to engage in any 
political, social, or economic propagandum whatsoever, nor anyone who is 
disfranchised. Above all, no such person should be allowed to hold office under a 
stated period of time. In the country as it is now governed, it is not uncommon to find 
a criminal exalted as a martyr and elected simply because he is a criminal and the 
criminal element controls in his ward or locality. In a recent congressional election in 
one of our states, one of the candidates was a man openly alleged to have been 
dishonorably discharged from the United States' service for deliberately embezzling 
government funds, and the sad and amazing fact is that he had a sufficient following 
in his district to enable him to poll a very strong vote ! we must cut the very nerve of 
all such possibilities in the future. This can be effectively done by such appropriate 
national legislation as I have indicated. 


To sum up; a democracy must be a real aristocracy, not of wealth, or family history, 
or of race, but of intelligence and character. The ignorant and the vicious must be 
discouraged and restrained. The nation owes it to its citizens to place the opportunity 
of an education within the reach of every last boy and girl beneath the flag, and then 
saying, "If you will not educate yourself at least to the extent of a good public school 
education, you shall not vote." It should also say to all its citizens, "You shall have no 
word to say in the making of laws unless you first of all obey the laws made by the 
sovereign majority." This leaves it to every individual to say whether or not he cares 
to fit himself for suffrage. Only those shall rule who care to rule and are morally and 
intellectually fit to rule. The challenge of Democracy is a challenge to the highest 
aspirations of citizenship. It is only the boldest, the truest, the best of the nations that 
can meet the challenge of self-government. Shall America meet the challenge while 
her blood is stirred? Shall we act through congress without delay ere we lapse back 
into the old way of trusting everything to accident, awkwardness and luck? God 
forbid! 


— o — 


ADONIRAM 



BY BRO. LEWIS A. McCONNELL, COLORADO 


Hear the shouting of the rabble in a tumult in the street 
Where excited men of Sechem trample underneath their feet, 

Their allegiance to their monarch whom with prayers they did invoke 

To release them from their burdens and remove their heavy yoke 
Jeroboam quickly hastened from the land where Shishak reigned, 
Where he had, for years, in exile from his country been detained, 
Through King Solomon's disfavor when to him it was made known 
That the mighty Jeroboam had designs upon the throne. 

Less he reared King Rehoboam, and he know the people's need, 

And to serve them was his mission as he hastened there with speed. 
So, as spokesman for all Israel, to the king he made their plea 
For the lifting of their burdens they had waited long to see. 

Many years of sad oppression they had long with patience borne 
And their tasks with sorrow laden, had their drooping spirits worn 
But the king had spumed the counsel of the men his father chose 
As advisors in his kingdom, and had added to their woes. 



As the mutterings of tempest 'ere the bursting of the storm 
Swells in volume in the heavens, and the dark clouds swiftly form 
Soon to burst in raging terror as with puipose to assail 
Every unprotected object from the fury of the gale, 

So the pent-up indignation of the long expectant men, 

When they heard the monarch's answer, burst in anger fiercely then, 
"What have we in son of Jesse, since our heavy burdens swell?" 

"See now to thine own house, David! To your tents, O Israel!" 

Who is this that comes to meet them as the agent of the king 
For the tribute of the people to Jerusalem to bring ? 

Venerable his grave demeanour, naught but peaceful his intent. 

'Tis the noble Adoniram on his sovereign's mission bent. 

Chief of tribute to King David and to Solomon in turn 
And their confidence and friendship his integrity did earn. 

Even so with Rehoboam as the third in line to serve, 

And from duty Adoniram never yet had thought to swerve. 

O the ravages of passion in the breasts of cruel men, 

When no longer reason guides them in their anger fierce, and when 
Many wrongs their lives embitter and no truce their vengeance shows 
To the agents of oppression, scarcely knowing friends from foes 



It was then the Chief of Tribute on his sovereign's mission came 
And they made of him a victim of their raging passion's flame, 

For with cruel stones they slew him, slew in wrath the hoary sage, 
Closing thus a lustrous record on a craftsman's brilliant page. 

Was it this the famous Builder, in his discourse, had in view 
When alone with his companion, tracing lives of manhood through, 
Of his life's uncertain tenor, of his labors here below, 

Which he oft must leave unfinished in the way that all must go 
When in that supernal region when the craftsman's work is done 
Greater joys and glories greet him with his higher life begun, 

Where the noontide of felicity eternally shall shine 
In that undissolving lodge above, Eternal Lodge Divine ? 

Trusted servant of three monarchs, though an humble path he trod, 
Still possessed a higher honor as commission from his God. 

In his craftsman's faithful service, in his course by duty bound, 

And his rectitude of conduct, an ideal may be found. 

Not in vain has lived the martyr, e'en though little known to fame 
For his deeds have left impressions that outlast a lustrous name, 
And the humble toiling millions who possess the craftsman's gift 
Celebrate with pride the record of integrity's uplift. 



II Chronicles, Chapter X. 


-o- 


EDITORIAL 


A LYING MEMORIAL 


WASHINGTON! What a name to conjure with! In what manifold ways we perpetuate 
it! A State, cities, counties, towns, parks; obelisks and statues; universities and colleges; 
Mount Vernon and Christ Church - and, Masonically, Alexandria- Washington Lodge 
No. 22 of Virginia. Albert Pike once said that "it is the dead who govern, the living only 
obey." In what manner do we obey our Lirst Citizen? Let the great heart of America - 
the American People-answer, and we shall find (confounding the pessimists) that 
"Washington" is more than a name. Let the great heart of American Masonrv now 
speak, and what shall be the answer? 


On Lebruary 21 and 22 last occurred the ninth annual meeting of the George 
Washington Masonic National Memorial Association in Alexandria. It stands pledged 
to cherish this great ideal in a memorial to Washington the Mason. Thirty-eight 
Jurisdictions were represented, and more than ever before gave it as their combined 
judgment that such a memorial represented a national need. Determination was the 
watchword of the meeting, "Do it now" the slogan. Plans authorized one year ago and 
since carefully thought out in detail were approved, and are now about to be fulfilled. 


The coming of Peace has thrilled American Masonry with a vision of the new duties 
incumbent upon it. No effort will be spared to see that every Mason in America shall 
behold that vision and appreciate it. To build such a memorial, to assist in making it a 



living, throbbing, pulsating center of the patriotic fervor of the Fraternity- that is the new 
purpose, and that will be the fulfillment. 


It is not for us here and now to present details, for the message will be brought home to 
every lodge. Rather for us to catch the vision of the part Masonry shall play in the 
positive and inspirational building of a better American civic consciousness, and supply 
the objective toward which the pilgrim feet of many of our Craft will one day wend 
their peaceful way. 


Not in terms of dollars but of dignity must this memorial speak to the coming 
generations. Exemplification of a great spirit it must be - the spirit of the first 
Worshipful Master of that memorable little lodge. The many treasures -intimate 
personal relics of the man revered - gathered together during more than a century, will 
find there a suitable and perpetual resting place. The spirit of the man who refused the 
throne of national power over the Craft no less than he did the foundation of a dynasty 
will find eternal rest and fellowship in the edifice constructed after these many years by 
his Brethren. He loved our Fraternity, and the records there to be deposited will prove 
the fact, though many may deny it. He loved his Brethren, and the rare trinkets and 
belongings which in life he held dear and which his Brethren have cherished so highly 
that they have left them as a perpetual heritage to the lodge which has honored him, will 
grace its halls. 


His voice once gave commands to thousands of Americans, when that title had but just 
been bom. It had called the Craft to labor when but a handful were within the tyled 
sanctuary to respond. The day is at hand when millions, newly baptized in an 
Americanism made doubly dear by new sacrifices, shall stand in this new Temple and 
be blessed with the opportunity to listen to that voice - hushed, yet revivified. The Craft, 
too, will resume labor. Not in the ritualistic sense, as degree mills, but as a mighty force 
for the stabilizing of those great principles which are the common heritage of our 
Fraternity and our Republic. 


Americanism, then, shall be the meaning of this new Temple. No other meaning would 
be just. Symbol it must stand of the rebirth of a great Fraternity. To have it otherwise 
would be a travesty. "A Center of Light" it shall be, bearing in mind that the modem 



center of light, more than a campfire or a lantern hung in the belfry of a church tower, is 
a dynamo. As there radiates from Mt. Vernon a sweet-scented memory, kept green by 
the hands of patriotic women, so let this new Temple be a radiating center of the value 
of our Country, our traditions, our form of Government, our right to think, our right to 
worship, our right to be upstanding men, our right to look God in the face as a loving 
Father! Let it be our great, outstanding memorial that the Hun did not win! A symbol of 
our thanksgiving that the spirit of Washington still lives, in the hearts of his 
countrymen! Of joy that Freemasonry, the cradle of freedom, may work its sweet 
ministry among men, an apostle of Brotherhood! 


Then will our memorial to Washington The Mason have become a Living Memorial. 
G.L.S. 


"As wider skies break on man's view, 
God greatens in his growing mind; 
Each age he dreams his God anew, 
And leaves his older God behind. 

He sees the boundless scheme dilate 
In star and blossom, sky and clod; 
And as his universe grows great, 

He dreams for it a greater God." 

- Chadwick. 





The more we live, more brief appear 
Our life's succeeding stages; 

A day to childhood seems a year, 
And years like passing ages. 

- Campbell. 


-o- 


THE QUESTION BOX 


THE BUILDER is an open forum for free and fraternal discussion. Each of its 
contributors writes under his own name, and is responsible for his own opinions. 
Believing that a unity of spirit is better than a uniformity of opinion, the Research 
Society, as such, does not champion any one school of Masonic thought as over against 
another, but offers to all alike a medium for fellowship and instruction, leaving each to 
stand or fall by its own merits. 


The Question Box and Correspondence Column are open to all members of the Society 
at all times. Questions of any nature on Masonic subjects are earnestly invited from our 
members, particularly those connected with lodges or study clubs which are following 
our "Bulletin Course of Masonic Study." When requested, questions will be answered 
promptly by mail before publication in this department. 


KNIGHTS TEMPLAR AND SCOTTISH RITE NOT A PART OF ANCIENT 
CRAFT MASONRY 



Why and when were the Knight Templar and Scottish Rite degrees added to the original 
three degrees of Ancient Craft Masonry? W.Y.D., Pennsylvania. 


Your question contains an assumption which is not admitted by all Masonic students. 
You speak of the original three degrees of Ancient Craft Masonry - it is held by many 
that originally there was but one degree ( see Mackey's Encyclopedia, subject 
"Degrees," page 203, and also Brother Haywood's article on "The Degrees Problem," in 
the April, 1918, issue of THE BUILDER). The division into three degrees is supposed 
to have gradually developed between 1717 and 1730, but no one seems to be able to fix 
the exact time. At the union of the Ancients and Moderns in 1813 it was decreed that 
Ancient Craft Masonry should consist of three degrees and no more, namely, Entered 
Apprentice, Fellow Craft and Master Mason, including the Royal Arch. This supports 
the theory of those who contend that at one time Royal Arch Masonry was a part of the 
Master's degree. Be that as it may, neither the Knights Templar nor the Scottish Rite 
degrees are a part of Ancient Craft Masonry, and therefore cannot be said to have been 
added to the three degrees thereof. 


The Knights Templar is a Christian order which, by its own laws, is conferred only on 
Royal Arch Masons. Its origin, like that of most Masonic degrees, extends back to the 
remote past and is buried in obscurity. It was at one time strongly contended that 
Masonry sprung from the Order of the Temple instead of the reverse, but although it is 
true that neither the Knights Templar nor the Scottish Rite degrees are a part of Ancient 
Craft Masonry, it is undoubtedly true that they have long been connected, in the minds 
of Masons as well as in the popular conception, with the Masonic system, but when this 
connection first began it is impossible to say. The oldest official document connecting 
the Knights Templar with the Masonic degrees is found in the "History of the Grand 
Lodge of All England," issued by the York Lodge, to the effect that the Knights 
Templar degree was worked there November 29, 1779. 


The Baldwin Encampment of Knights Templar is known to have existed at Bristol as 
early as 1780, and like many Craft lodges, lays claim to having existed from time 
immemorial. In 1791 a Grand Conclave was formed in London, Thomas Dunckerley, 
the famous Mason, being its Grand Master. In 1811 the Grand Master of the Knights 
Templar of England was also Grand Master of Ancient Craft Masonry. 



When the requirement was first made that a candidate for the Templar degrees should 
be a Royal Arch Mason, is not known. The Scottish Grand Commandery made this 
requirement in 1 856, but this was simply to bring them into accord with the Order in 
other countries. 


As for the Scottish Rite, this is an entirely different system. It is the youngest of the 
Masonic Rites, since it was not established until 1801. Yet it is very popular, is most 
widely diffused throughout the world, and in many countries is the only Masonry 
known. As stated above, it is not Ancient Craft Masonry, but something very different, 
and its degrees cannot be said to have bean added to the degrees of Ancient Craft 
Masonry. The question might as well be asked, "When were the degrees of the Knights 
of Pythias added to those of the Odd Fellows ?" 


It is true that the Scottish Rite is a branch of Freemasonry and that it has the three 
degrees of Entered Apprentice, Fellow Craft and Master Mason, but these degrees in 
the Scottish Rite are very different from the three degrees in Ancient Craft Masonry. 
The legends are different, and the explanations of the symbols are different. 


In countries where the Ancient Craft degrees are established, the Supreme Councils of 
the Scottish Rite do not exercise jurisdiction over the first three degrees, but recognize 
the older authority of the York Rite over these degrees. They accept a Master Mason of 
the York Rite as though he had received the decrees in a Scottish Rite Body. C.C.H. 


* * * 


PRESIDENTS WHO WERE MASONS 


I received my first number of THE BUILDER last week and from what I have read I 
am more than pleased. I am only sorry that I did not take advantage of membership in 



the Society on the first recommendation. Most surely is THE BUILDER informative in 
Masonic subjects and Masonry itself. 


Will you kindly answer the following questions ? Is Woodrow Wilson a Mason? What 
Presidents, if any, were not Masons ? 


I shall look forward with interest to the story of "Why Masonry did not get to France for 
Welfare Work." 


G.C.B., Indiana. 


President Wilson is not a Mason. 


In volume I of THE BUILDER, page 192, Brother Newton gives the following list of 
Presidents who were Masons: Washington, Jackson, Polk, Fillmore (who, however, 
recanted his Masonry during the Morgan excitement), Buchanan, Johnson, Garfield, 
McKinley, Roosevelt and Taft. 


Brother George W. Baird, P.G.M., District of Columbia, whose "Memorials to Great 
Men Who Were Masons" have been running in THE BUILDER for the past four years, 
gives the following: Washington, Madison, Monroe, Jackson, Tyler, Polk, Taylor, 
Pierce, Buchanan, Johnson, Garfield, McKinley, Roosevelt and Taft. He states that 
Grant was reported to have been a Fellow Craft but has not been able to verify this 
claim. 


In the February number of "Rob Morris Bulletin," edited by Brother Henry F. Evans, 
Secretary of Rob Morris Lodge No. 92, Denver, Colorado, we find the following list 
reprinted from the "New England Craftsman": 



George Washington, raised in Fredericksburg Lodge No. 4, Fredericksburg, Va., 
August 4, 1753. 


Thomas Jefferson, made a Mason in colonial times, attended Lodge of Nine Sisters, 
Paris, France, with Thomas Paine in French Revolution. 


James Monroe, made in St. John's Regimental (Army) Lodge in 1777, then captain in 
Virginia troops, when suffering from a wound. 


John Quincy Adams, raised in St. John's Lodge, Boston, in 1826. 


Andrew Jackson was a member of Philanthropic Lodge, Clover Bottom, Tenn., and 
served as Grand Master of that state 1822-23. 


James A. Polk, raised in Columbia Lodge No. 31, Columbia, Tenn., September 4, 1820. 


James Buchanan, raised in Lodge No. 43, Lancaster, Pa., January 24, 1817. 


Andrew Johnson, raised in Greenville Lodge No. 1 10, Greenville, Tenn.; dates 
unknown, but supposed to be between 1848 and 1852. 


James A. Garfield, raised in Magnolia Lodge No. 20, Columbus, Ohio, December 22, 
1864. He also received the Capitular and Templar Degrees and those of the Lodge of 
Perfection in the Scottish Rite. 



William McKinley, raised in Hiram Lodge No. 21, Winchester, Va., May 3, 1865; 
exalted in Canton Chapter No. 84, Canton, Ohio, 1883; created a Knight Templar in 
Canton Commandery No. 38, Canton, Ohio, 1884. 


Theodore Roosevelt, raised in Matinecock Lodge No. 806, Oyster Bay, N. Y., January 
2, 1901. 


William Howard Taft, made a Mason at sight by M. W. Charles S. Hoskinson, Grand 
Master of Ohio, at Cincinnati, February 18, 1909. 




CORRESPONDENCE 


ADMIRAL MAYO A MASON 


In THE BUILDER for January, 1919, page 26, under "Question Box," I read of a 
brother who does not think that Admiral Mayo of the U. S. Navy, is a Mason. For the 
information of the brother, and the world, please allow the writer to state, that Admiral 
Henry Thomas Mayo was bom in Burlington, Vermont, Dec. 8, 1866, son of Henry 
Mayo, now deceased. The Admiral's brother, the late George C. Mayo, was Master of 
Burlington Lodge No. 100, A.F. and A.M., in 1886-86, and Admiral Mayo was made a 
Master Mason under his brother's administration, Nov. 10, 1885, and also received the 
degrees in the Ancient Accepted Scottish Rite of Freemasonry, up to and including the 
32nd degree in 1892, and is a member of all these bodies at this writing. I find further, 
that his name is on the roster of Burlington Commandery No. 2, Knights Templar, but 
can not give dates as I am not Secretary of that body. 



This record should dispell all doubts as to Admiral Mayo's Masonic membership. 


LaForest J. Paige, 3 2d, 

Secretary of Burlington Lodge No. 100, and the Scottish Rite bodies of Burlington, Vt. 


* * * 


IOWA'S MODIFIED PHYSICAL QUALIFICATIONS LAW 


(At the last Annual Communication of the Grand Lodge of Iowa the Physical 
Qualifications law which, to quote P.G.M. Louis Block, "admitted a man with a 
wooden head but barred the man with a wooden leg," was modified to admit one "who 
is able, by the substitution of artificial parts or limbs for portions of his natural person" 
to conform to all the ceremonies required in the work and practice of Masonry. That the 
Grand Lodge made no mistake in so modifying this law is evidenced by the following 
grateful letter from a brother who was enabled thereby to realize a lifelong desire to 
become a Mason.) 


Mr. Louis Block, 
Davenport, Iowa. 


Dear Sir and Brother: 


I am advised by my good friend, Mr. L. H. Morrill, of this city, that you more than any 
single individual, were responsible for the amendment of the Iowa Masonic 
Constitution as respects the admission of men who have been unfortunate enough to 



suffer the loss of an arm or leg and have artificial substitutes in place of the natural 
members. 


I have never considered it my province to question the wisdom of the Supreme Master 
of the Universe in inflicting the loss of a leg upon me and have realized that there were 
at least historical reasons for barring a person so afflicted from the Masonic fraternity. 


It is rare indeed that we find individuals of so large a calibre that they can look beyond 
their own fortunate circumstances to the extent of actively interesting themselves in 
those less fortunate. The deep feeling of gratitude that such activity as you have 
displayed plants in the breasts of those whom it benefits is certainly difficult to convey. 


Since early youth, probably due to the fact that most of my male relatives were Masons, 
I had resolved to at least make an attempt to become affiliated with that grandest of 
fraternities. Such resolution having become strengthened with age, you can imagine my 
emotions when I discovered that the accident I had gone through prevented me from 
even submitting my petition to a Masonic lodge. Time, that great assuager, soon healed 
my physical injuries, but the lapse of time failed to mitigate the grief occasioned by the 
above discovery. Only those who have been placed in the same situation can realize 
what effect the news that at last I was to be permitted to file my petition with a Masonic 
lodge, on the same basis as any other applicant, had upon me. Perhaps you, at some 
time, have desired something about as strongly as you could wish to possess anything; 
something that seemed beyond your reach and which, after giving up all hope of ever 
acquiring, you suddenly found with your power to attain. If so, you know, to some 
degree, what my feelings were when I received the news referred to above. The fact that 
I have acquired the object of my attainment has certainly served to heighten my feelings 
in the matter. I am now a Master Mason and shall surely endeavor to be a just and 
upright one; one worthy of the strenuous efforts of so just and good a man as that man 
who is referred to affectionately by his numerous friends as "Louie Block." 


I shall not attempt to express my gratitude to you through the medium of a typewriter. I 
have submitted my petition to DeMolay Consistory No. 1 , Clinton, Iowa, of which my 
father is a member, and if accepted will try to take the work at the May session. I shall 



then consider it a great privilege to visit Davenport and, if convenient for you, to thank 
you in person. 


Very sincerely yours, 


R. G. Rodman, Cherokee, Iowa. 


* * * 


ALABAMA'S ACTION RELATIVE TO LODGES OF SCOTTISH RITE ORIGIN, 
THE GRAND ORIENTS OF BELGIUM AND ITALY, AND THE GRAND LODGE 
OF CHILI 


In addition to extending fraternal recognition to the Grand Lodge and the Grand Orient 
of France and the Swiss Grand Lodge "Alpina," as announced in the March issue of 
THE BUILDER, the Grand Lodge of Alabama, at their Annual Communication in 
December last also adopted the following reports submitted by the Chairman of the 
Committee on Foreign Correspondence, Brother Oliver Day Street. 


SYMBOLIC LODGES OF THE SCOTTISH RITE OF COUNTRIES WHERE NO 
REGULAR SOVEREIGN GRAND LODGES EXIST 


Several communications received by your Committee on Foreign Correspondence have 
presented the question as to what shall be the attitude and relation of our Grand Lodge 
and Masons of our obedience toward those who are members of the various Scottish 
Rite bodies in other countries. There has been or will be introduced at this 
Communication a resolution requiring this committee to investigate the claims to 
regularity of the Masonic bodies of all countries allied with us, or neutral in this war. In 
several of these countries, at least, the only symbolic Masonry existing is of Scottish 



Rite derivation. It is, therefore, necessary that your committee should have some 
general rules to guide it in dealing with such Masonry. 


If the mere fact of derivation from the Scottish Rite must in all instances lead to the 
refusal of recognition, then to be consistent we must not only decline Masonic 
intercourse with many of the leading Masonic powers of the world, but must withdraw 
recognition from some with which we are already in fraternal relations. We must 
abandon this rule unless we are content to remain isolated from a vast section of the 
Craft Universal, whose principles, practices and ideals are identical with our own. At a 
time when the American people and American Masons are coming into more frequent 
contact and more intimate relations than ever before with those of other countries, we 
do not believe that this is a wise, fraternal or desirable attitude to assume. While all the 
other institutions of the world are drawing closer together, shall only Masons and 
Masonic bodies continue to hold aloof from each other? 


The Scottish Rite is too well established and its Masonic character too well known to 
warrant any further effort on the part of the so-called York Rite or Ancient Craft 
Masonry to ignore it. We know from exoteric evidences and, if we would, might know 
from esoteric evidences also that the symbolic lodges of the Scottish Rite teach and 
practice genuine Freemasonry. Their ceremonies, it is true, differ in some particulars 
from our own, but no more so than do those of certain grand bodies of the so-called 
Ancient Craft. Their fundamental teachings are the same. 


In the United States and a few other countries this question has been happily solved by 
the surrender of the Scottish Rite of all control over the first three degrees. There are in 
such cases no Scottish Rite symbolic lodges to be dealt with, and for obvious reasons it 
is not possible or even necessary for grand lodges to attempt to judge of the Masonic 
character of the higher bodies of the Scottish Rite. 


There is, however, a group of countries in which there are no regular grand lodges of 
symbolic Masonry, or where, if such exist, they are under the control of the Scottish 
Rite Supreme Councils. Of course such grand lodges can not be recognized as 
independent, sovereign Masonic bodies, but this is no reason why in a proper case the 
symbolic lodges holding under them or even such grand lodges themselves may not be 



recognized as Masonic bodies simply and members of our lodges authorized to hold 
Masonic intercourse with them and their members authorized to visit our lodges. In 
other words, independence or sovereignty is not indispensable to the existence of a 
genuine Masonic body, and, therefore, logically should not be indispensable to its 
recognition as a Masonic body. Such action would offer no obstacle to the recognition 
of a sovereign grand lodge when one should be formed. 


A third group embraces countries wherein, alongside each other, exist symbolic lodges 
holding under a Scottish Rite Supreme Council; and symbolic lodges holding under an 
independent sovereign grand lodge of Ancient Craft Masonry. This group presents 
more perplexing problems than either of the other groups. Our view is that in such cases 
we should not recognize the Scottish Rite symbolic lodges of any country as Masonic, 
unless they are so recognized by the regular grand lodge of Ancient Craft Masonry 
existing in that particular country. 


We are aware that these views are something of a departure from those which have 
generally prevailed that nothing is to be recognized as genuine Masonry which has its 
origin from a Scottish Rite body. No uniform rule exists, however, some grand lodges 
recognizing Symbolic Masonry of Scottish Rite origin, and others refusing. Some grand 
lodges apply neither mle consistently, in one case recognizing such Masonry, and in 
another assigning such origin as ground for its refusal. 


Your committee has given careful consideration to this subject and we recommend the 
adoption of the following resolutions: 


Resolved: 1 . That members of the lodges holding under the Grand Lodge of Alabama 
may hold mutual Masonic intercourse and communication with the members of the 
symbolic lodges holding under a Scottish Rite body hailing from any country where 
there is no independent, sovereign grand lodge of Ancient Craft Masonry, or where the 
regular grand lodge of Ancient Craft Masonry in such country recognizes such Scottish 
Rite symbolic lodges as regular genuine Masonry. Our members may visit such lodges 
and their members may visit ours. 



2. That recognition of a Scottish Rite body by the Supreme Council of the Southern 
Jurisdiction of the United States shall be presumptive but not conclusive evidence that 
the symbolic lodges holding under it are regular and practice genuine Freemasonry, but 
the final decision as to such regularity and practice shall in all instances rest with this 
Grand Lodge. 


* * * 


GRAND ORIENTS OF BELGIUM AND ITALY 


Your Committee on Foreign Correspondence hereby respectfully recommends that the 
special report and resolutions submitted by this committee at the last Annual 
Communication and adopted by this Grand Lodge, found on pages 85 and 86 of its 
printed proceedings, authorizing mutual visitation and Masonic intercourse between 
lodges and Masons of this jurisdiction on the one hand and those of the Grand Orient 
and Grand Lodge of France on the other, be and the same are hereby extended to 
include the Grand Orient of Belgium and the Grand Orient of Italy. 


* * * 


GRAND LODGE OF CHILI 


Your Committee on Foreign Correspondence has had referred to it a request from the 
Grand Lodge of Chili for recognition and exchange of representatives. 


This Grand Lodge has been in existence for more than half a century. It is sovereign 
and independent, exercising control over the first three degrees only. According to the 
most reliable information we can secure the lodges forming it derived from Scotland 
and Argentina and it was constituted in strict conformity to the rules of Freemasonry 



and has never deviated from the "ancient landmarks." It requires a belief in Deity and 
displays the Bible in its lodges. While its ritual of the three degrees is that used by the 
Scottish Rite, we have it on the authority of a distinguished Mason of the United States, 
who has been a member and Senior Warden of a Chilian lodge, that this ritual differs 
from that common in the United States to no greater degree than do the rituals of our 
several states differ from each other. 


Chili has long been in a settled condition politically and is now one of the most 
floufishing and progressive countries in the world. 


We therefore recommend the adoption of the following resolution: 


Resolved, That full recognition is hereby extended to the Grand Lodge of Chili (Louis 
A. Navarrette y Lopez, G. M.) as a regular Masonic body and the Grand Master is 
requested to arrange an exchange of representatives. 


Fraternally submitted, 


Oliver D. Street, Chairman. 


* * * 


SIR KNIGHT VS. BROTHER KNIGHT 


Iconoclasts and iconoclasm may sometimes serve a very useful puipose, but the 
destruction of the title "Sir Knight" in the Order of Knights Templar, I do not believe 
has been very satisfactory to the great majority of the members of that valiant and 



magnanimous Order. It is doubtless true that the Grand Encampment at Los Angeles 
frittered away much important and valuable time in the discussion of what was 
euphoniously called nomenclature. I had much rather that many of the questions 
involved had never been raised. 


I dislike to be deprived of addressing the Commander with the courteous title of 
Eminent Commander, or the Grand Commander as Right Eminent when I arise to 
address these officials. To rise and simply say Grand Master or Grand Commander 
seems to be lacking in that uniform courtesy of the Templars in the use of honorary 
titles. 


However, the elimination of the title "Sir Knight” and the substitution of "Brother 
Knight" to my mind does great violence to the eternal fitness of things and to all 
precedents in the Grand Encampment. I was under the impression that this matter was 
postponed until the Conclave to be held in Philadelphia next September. I know that on 
the last day of the Conclave at Los Angeles the Committee on Ritual undertook to 
make this very change and were defeated overwhelmingly on a rising vote, and the 
Committee then asked to withdraw this part of their report, so that nothing was done 
towards changing the title "Sir Knight" in the Ritual. 


At the first Conclave of the Grand Commandery of Louisiana held after the Triennial, a 
protest against the destruction of the title "Sir Knight" was unanimously adopted. An 
examination of the proceedings of the Grand Encampment for over half a century or 
longer will show the uniform use of the title "Sir Knight." In 1880 the Grand 
Encampment itself adopted the report of the Committee on Templar Jurisprudence 
stating that "Sir Knight" was the correct language to use. 


This title distinguishes our order as one of chivalry and recognizes us as descendants 
from those valiant and magnanimous Knights whose names have shed lustre and glory 
on the pages of history and "spread our fame both far and wide." 



It distinguishes us from the Knights of Pythias, Knights of Columbus, Knights of 
Honor, and many other similar orders who use the title Brother Knight instead of Sir 
Knight. It is that distinction I wish to see perpetuated and continued in the future as it 
has been in the past. With this idea in view I have filed with the Grand Recorder the 
following preamble and resolution for the consideration of the Grand Encampment at 
Philadelphia: 


"Whereas, there has been some confusion or misunderstanding in regard to certain 
portions of the nomenclature report and the action thereon at the 33 rd Triennial 
Conclave held at Los Angeles, California, in June, 1916, therefore: 


"Be it resolved by the Grand Encampment Knights Templar of the United States of 
America in the 34th Triennial Conclave, that in addressing an individual member of this 
order or a collective body thereof, it shall be lawful and according to correct chivalric 
nomenclature and courtesy to use the term "Sir Knight" or "Sir Knights" and not the 
term "Knight" or "Brother Knight" or any other similar term. 


"Be it further resolved that any and all amendments to the Statutes or regulations in 
contravention hereof be and the same are hereby repealed." 


I sincerely trust that each and every member of the Grand Encampment will look with 
favor upon this resolution, and that the term "Brother Knight" may not become finally 
established in our Ritual and Statutes, and the beautiful ideals for which the title "Sir 
Knight" stands effectually destroyed. We will next be advised that we must not use the 
word "Frater" in addressing a member of our order, but must say "Brother" and that we 
cannot close our letters "Courteously and fraternally" but must confine ourselves to the 
words "Fraternally, &c." We do not believe these changes for the best. I am hoping the 
Sir Knights will help me cling to the cherished ideals and established precedents of our 
beloved Order. 


L. E. Thomas, Past Grand Commander, Louisiana. 



* * * 


AN APPEAL FOR THE MASONIC ORPHANS OF EUROPE 


(Just as we are closing the forms for this issue come the following letter and appeal 
from the Masonic War Relief Association of the United States. As THE BUILDER 
does not accept advertising we cannot accept the advertisement, as such, but gladly 
print the correspondence and the appeal for funds. - Editor.) 


Cincinnati, Ohio, Feb. 21,1919. 


Editor THE BUILDER: 


We are making a special appeal to individual Masons, through the medium of the 
Masonic press, to send us a dollar, or more, to be used for the relief and support of the 
oiphans of Masons who are in charge of the Masonic fraternities in various oiphanages 
in Paris, France; Brussels, Belgium; Rome, Italy; Belgrade, Serbia; and in London, 
England. 


A part of the funds contributed will be sent to Masonic war hospitals that have been in 
successful operation in France and Italy, and especially so in England. 


Would you be willing to give us half a page, or a page advertisement in your periodical 
for your next issue, using the advertisement which we send herewith, and setting it up 
in new form, in as large a space as you are willing to donate as your offering to the 
cause? If you are not willing to make this as a donation, what would you charge us for a 



half page space, and what would you charge for a three inch column of space placed 
next to reading matter ? 


If you will donate space, please insert it in your next issue, and advise us to that effect. 


In our Association, no officer or worker receives a cent of pay, as our services are given 
to the work, as a Masonic charity. 


Thanking you in advance for all courtesies shown us, either in the way of free space, or 
special reduction in your charges, we remain, 


Fraternally yours, 


The Masonic War Relief Association. 
Wm. B. Melish, 

Chairman Executive Committee. 


-o- 


FREEMASONS ATTENTION! 


We appeal to each Mason in America to make a dollar gift to the fund being raised for 
the support of the oiphans of Masons in Belgium, France, Italy, Serbia and other allied 
countries devastated by war. 



In February over 4,000 brethren of Cincinnati and vicinity responded to our appeal for 
help. Three thousand dollars was sent to the Masonic Oiphanage at Paris, France; five 
thousand dollars was sent to oiphanages in Italy and Belgium. 


We need FIFTY THOUSAND DOLLARS for IMMEDIATE pressing necessities. We 
ask each Mason who has not answer our appeal to do so at once. DO IT NOW. THE 
MONEY WILL BE FORWARDED BY THE MASONIC WAR RELIEF 
ASSOCIATION, U.S.A. 


Send a Dollar to 

William B. Melish, Chairman 
(Past Grand Master) 

J. H. Bromwell, 

(Deputy Grand Commander K. T.) 

Levi C. Goodale, 

(Past Grand High Priest) 

COMMITTEE. 

612 West Sixth Street, Cincinnati, Ohio. 


* * * 



THE INDEPENDENT AND NATIONAL GRAND LODGE OF FRANCE AND 
THE FRENCH COLONIES 


In the Report of the Committee of the Grand Lodge of California, in reference to the 
recognition of the Grand Orient, an the Grand Lodge of France, as published in THE 
BUILDER, the following statement is made in reference to the Independent and 
National Grand Lodge of France and the French Colonies: 


"The Jurisdiction of this Grand Lodge extends over three or four lodges with a 
membership of less than 200 Masons and that this body is a neglible quantity." 


I wish to correct this statement. The Independent and National Grand Lodge of France 
and the French Colonies is the only Grand Lodge in France that requires a belief in 
Deity of it, members or candidates, and is the only Grand Lodge that has the Bible 
displayed on its Altars. It has under its Jurisdiction nine lodges with a membership of 
about 800. The lodges are located as follows: Four in Paris, two at Bordeaux, one at le 
Havre, one at Rouen, and one at Boulogne. The one at Boulogne is dormant owing to 
the exigencies of the war. The membership in these lodges varies from 15 to 260 
members. 


Wm. F. Kuhn, Missouri. 




There's music in the sighing of a reed; 
There's music in the gushing of a rill; 
There's music in all things, if men had ears; 
Their earth is but an echo of the spheres. 



- Byron.